{"slug":"dsc-51","id":"syriac:dsc:dsc-51","title":"On Reproof","title_source":"On Reproof","author":"Narsai","genre":"other","date":"Second half of the fifth century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:27:49Z","cost_usd":0.012889},"source":{"registry_id":"syriac:dsc:dsc-51","work_id":"dsc-51","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/51"},"stats":{"passages":20,"english_words":5584,"coptic_letters":0,"source_letters":11804,"commentary_units":114,"commentary_kinds":8,"derived_notes":0,"ambiguities":38,"work_notes":5,"external_links":4,"timeline":5},"summary":{"work":"dsc-51","abstract":"Narsai's 'On Reproof' is a verse homily (memrā) in Syriac, composed in the late fifth century CE, likely during his tenure at the School of Nisibis. The work belongs to the genre of didactic reproof, addressing moral and spiritual failings within a monastic or catechetical community. It survives in East Syriac manuscript tradition, primarily through a single base manuscript, limiting text-critical analysis. The homily contrasts spiritual ideals with worldly degradation, employing ascetic tropes common in Syriac literature. Its preservation in manuscript collections for monastic reading indicates its use in communal edification rather than liturgy.","historical_context":"Narsai (ca. 437–503 CE) was a leading theologian and poet of the Church of the East, active at the School of Nisibis, a major center of Syriac Christian learning in the Sasanian Empire. 'On Reproof' was composed during this period, likely in the second half of the fifth century, though no external witness fixes its exact year. The work is a memrā, a verse homily typical of Narsai's catechetical and monastic audiences, designed for oral delivery in community settings. It survives in East Syriac manuscript tradition, preserved in collections for monastic reading rather than liturgical use. The text's reliance on a single base manuscript means variant readings from other witnesses are not collated, limiting its text-critical value. The work reflects the ascetic and moral concerns of the East Syriac tradition, engaging themes of reproof and spiritual correction within a community context.","significance":"'On Reproof' exemplifies Narsai's didactic homiletic style and the East Syriac tradition's emphasis on moral correction and ascetic ideals. It provides insight into the communal and monastic life of the Church of the East in the late fifth century, particularly the role of reproof in spiritual formation. The work's preservation in manuscript collections underscores its value for understanding Syriac Christian pedagogy and literary culture.","timeline":[{"date":"ca. 437–503 CE","event":"Narsai's active period; composition of 'On Reproof' likely during his tenure at the School of Nisibis."},{"date":"5th–6th c.","event":"Transmission of Narsai's works in East Syriac manuscript tradition."},{"date":"Late 5th c.","event":"Probable date of composition for 'On Reproof'."},{"date":"Medieval period","event":"Preservation of the memrā in manuscript collections for monastic reading."},{"date":"Modern era","event":"Edition based on a single base manuscript; no collation of variant witnesses."}],"relations":[{"work":"Narsai's other memrē","relation":"Part of Narsai's corpus of verse homilies, sharing didactic and ascetic themes.","key":"","label":null,"url":null},{"work":"East Syriac monastic literature","relation":"Preserved in manuscript collections for monastic reading, reflecting communal edification.","key":"","label":null,"url":null},{"work":"Syriac ascetic tradition","relation":"Echoes common tropes contrasting spiritual purity with worldly degradation.","key":"","label":null,"url":null},{"work":"School of Nisibis","relation":"Likely composed during Narsai's tenure at this center of Syriac Christian learning.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Narsai","label":"Narsai","url":"https://en.wikipedia.org/wiki/Narsai","reason":"Provides background on the author and his historical context."},{"key":"wikipedia:Church of the East","label":"Church of the East","url":"https://en.wikipedia.org/wiki/Church_of_the_East","reason":"Context for the religious community and tradition."},{"key":"wikipedia:School of Nisibis","label":"School of Nisibis","url":"https://en.wikipedia.org/wiki/School_of_Nisibis","reason":"Institutional setting for the work's composition."},{"key":"wikipedia:Syriac literature","label":"Syriac literature","url":"https://en.wikipedia.org/wiki/Syriac_literature","reason":"Broader literary tradition to which the work belongs."}],"cautions":["The exact date of composition is unknown; only a general late fifth-century range is supported.","The text survives in a single base manuscript, limiting text-critical analysis and variant collation.","The English translation is a working draft without critical apparatus, restricting its use for scholarly study."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000447,"generated":"2026-11-15T03:18:25Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/51"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8553"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-51","status":"pass","blocking":[],"warnings":[],"stats":{"passages":20,"translated":20,"commentary_passages":20,"commentary_units":114,"english_words":5584,"source_letters":18456,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a verse homily (memrā) in the genre of didactic reproof, typical of Narsai’s catechetical and monastic audiences.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Narsai’s active period is ca. 437–503 CE. This memrā likely dates to his tenure at the School of Nisibis, but no external witness fixes its composition year.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Syriac text survives in East Syriac manuscript tradition; the edition relies on a single base manuscript, so variant readings from other witnesses are not collated.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This memrā is not known to have been used in later East Syriac liturgy, but it is preserved in manuscript collections of Narsai’s works for monastic reading.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The English draft is a working translation; it does not yet include a critical apparatus or commentary on textual cruces, which limits its use for text-critical study.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 20 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":20},"term_index":[],"citations":{"ed:dsc-51":{"label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܡܸܣܟܹܿܢܘܼܬܼܵܐ\nܡܐܡܪܐ ܬܠܬܥܣܝܪܐ\nܥܲܠ ܡܸܣܟܹܿܢܘܼܬܼܵܐ ܘܠܵܚܹ̇ܡ ܠܒܼܵܥܘܼܬܼܵܐ\n:ܡܸܣܟܹܿܝܢ ܙܲܒܼܢܵܐ ܕܐܸܣܬܲܩܒܲܠ ܠܝܼ ܒܝܲܕܼ ܬܵܘܬܵܒܼܘܼܬܼܝ\nܘܲܡܙܲܠܗܲܙ ܒܹܗ ܩܸܢܝܵܢ ܚܲܝܹ̈ܐ ܪ̈ܘܼܚܵܢܵܝܹܐ ܀ :ܒܝܼܫ ܕܘܼܒܵܪܵܐ ܕܐܸܬܼܟܲܝܲܢ ܠܝܼ ܒܹܝܬܼ ܐܲܪ̈ܥܵܢܹܐ\nܘܲܥܣܸܩ ܣܲܓܿܝܼ ܠܐܲܝܢܵܐ ܕܨܵܒܹܿܐ ܠܡܸܚܵܐ ܫܲܦܝܼܪ ܀ :ܡܕܼܵܘܲܕܼ ܥܘܼܡܪܵܐ ܕܫܲܒܲܬܼ ܝܵܘܡܲܝ̈ ܡ̣ܢ ܟܠ ܝܵܘܡܝܼ̈ܢ\nܘܠܲܝܬܿ ܒܹܗ ܛܲܟܼܣܵܐ ܕܕܼܵܡܹ̇ܐ ܩܲܢ̈ܝܲܝ ܡܸܠܬܼܵܐ ܀ :ܥܲܡܘܼܛ ܢܘܼܗܪܵܐ ܕܦܵܪܘܿܫܘܼܬܼܵܐ ܢܘܼܗܪܵܐ ܕܲܬܼܪܹܝܢ\nܘܠܲܝܬܿ ܕܲܡܡܲܕܸܿܟ ܠܲܕܼܦܲܟܿܝܼܗܝܼܢ ܒܡܸܠܲܬܼ ܩܘܼܫܬܵܐ ܀ :ܡܚܝܼܠ ܒܸܢܝܵܢܵܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ ܛܥܝܼܢܲܬܼ ܟܠܵܐ\nܘܠܵܐ ܐ̄ܢܵܫ ܡܲܠܸܦ ܠܡܸܒܼܢܵܐ ܫܲܦܝܼܪ ܕܲܟܼܝܘܼܬܼ ܢܲܦܫܹܗ ܀ :ܩܲܪܝܼܪ ܚܘܼܒܵܐ ܕܚܲܡܝܼܡ ܪܸܬܼܚܹܗ ܛܵܒܼ ܡ̣ܢ ܢܘܼܪܵܐ\nܘܪܵܬܲܚ ܟܠܢܵܫ ܒܪܘܼܓܼܙܵܐ ܩܲܫܝܵܐ ܠܘܼܩܒܲܠ ܚܲܒܼܪܹܗ ܀ :ܡܚܝܼܠ ܣܘܼܟܵܝܵܐ ܣܲܒܼܪܵܐ ܕܐܲܚܝܼܕܼ ܬܪܲܥ ܡܲܠܟܿܘܼܬܼܵܐ\nܘܲܚܠܝܼܡ ܦܲܓܼܪܵܐ ܒܙܵܘ̈ܥܲܝ ܢܲܦܫܵܐ ܒܪܸܓܲܬܼ ܐܲܪܥܵܐ ܀ :ܫܝܼܛܝܼܢ ܘܲܒܼܣܹܝܢ ܚܲܝܹ̈ܐ ܘܣܸܦܪܹ̈ܐ ܡܚܲܟܿܡܲܝ̈ ܐ̄ܢܵܫܵܐ\nܘܒܲܛܝܼܠ ܪܲܗܛܵܐ ܕܦܵܪܘܿܫܘܼܬܼܵܐ ܘܕܲܟܼܬܼܝܼ̈ܒܼܵܬܼܵܐ ܀ :ܐܲܝܟ ܠܵܐ ܡܸܕܸܿܡ ܚܫܝܼܒܼ ܥܸܢܝܵܢܵܐ ܕܪ̈ܘܼܚܵܢܝܵܬܼܵܐ\nܘܗܵܪܹܓܼ ܟܠܢܵܫ ܒܐܲܪ̈ܥܵܢܵܝܵܬܼܵܐ ܕܠܵܐ ܣܲܒܼܥܘܼܬܼܵܐ ܀ :ܒܨܝܼܪ ܕܘܼܒܵܪܵܐ ܕܩܲܕܿܝܼܫܘܼܬܼܵܐ ܡ̇ܐܢܵܐ ܕܲܟܼܝܵܐ\nܘܲܪܚܝܼܡ ܦܸܗܝܵܐ ܕܙܲܠܝܼܠܘܼܬܼܵܐ ܣܝܵܢܵܐ ܣܲܪܝܵܐ ܀ :ܒܠܝܼܠ ܙܘܼܘܵܓܼܵܐ ܕܛܲܟܼܣܵܐ ܬܲܩܢܵܐ ܕܒܼܵܪܘܿܝܘܼܬܼܵܐ\nܘܪܵܗܹ̇ܛ ܟܠܢܵܫ ܒܐܘܼܪܚܵܐ ܫܟܼܝܼܪܬܵܐ ܕܓܼܝܵܪܘܼܬܼܵܐ ܀","english":"On Reproof\n\nMemra Thirteen\n\nOn reproof and the one who contends with petition.\n\nA reproof that has been received by me through my dwelling-place,\nand it shakes in it the course of spiritual life.\nEvil is the conduct that has been established for me among the earthly ones,\nand it is very difficult for one who wishes to live beautifully.\nThe structure of the Sabbath of my days is disturbed from all my days,\nand there is in it no order that resembles the ancient word.\nThe light of separation is dim, the light of the two,\nand there is no one who exalts its honor with the word of truth.\nThe foundation of faith is weak, the whole is confused,\nand no one knows how to teach the beautiful purity of his soul.\nThe love of the one whose boiling is good is cold from fire,\nand everyone boils in harsh anger against his companion.\nThe hope of the one who holds the gate of the kingdom is weak in meaning,\nand the body is strong in its movements, the soul in the passions of the earth.\nLife and the books of the wise of humanity are scattered and despised,\nand the course of separation and the writings are idle.\nThe exercise of spiritual things is considered as nothing,\nand everyone speaks of earthly things without satiety.\nThe conduct of holiness is small, the pure mouth,\nand the foolishness of cheapness is loved, a foul help.\nThe order of the ordinance of creation is confused, the sound of the creator,\nand everyone runs on the drunken path of fornication.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܥܲܠ ܡܸܣܟܹܿܢܘܼܬܼܵܐ","severity":"info","text":"The title 'On Reproof' introduces the theme of rebuke or correction, likely directed at moral or spiritual failings within the community.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܸܣܟܹܿܝܢ","severity":"info","text":"The term 'reproof' (miskēnūtā) can also mean 'poverty' or 'humility' in Syriac; here it is used in the sense of a corrective rebuke, as indicated by the context of moral conduct.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܐܡܪܐ ܬܠܬܥܣܝܪܐ","severity":"info","text":"This is the thirteenth memra (discourse) of Narsai's collection 'On Reproof', reflecting the homiletic structure typical of the East Syriac tradition, where such works were delivered in liturgical settings.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܲܠ ܡܸܣܟܹܿܢܘܼܬܼܵܐ ܘܠܵܚܹ̇ܡ ܠܒܼܵܥܘܼܬܼܵܐ","severity":"info","text":"The subtitle 'On reproof and the one who contends with petition' introduces a binary theme: the act of reproof and the person who struggles with supplication, framing the ensuing contrast between spiritual ideals and worldly corruption.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܘܼܒܵܪܵܐ ܕܩܲܕܿܝܼܫܘܼܬܼܵܐ","severity":"info","text":"The contrast between 'conduct of holiness' and 'foolishness of cheapness' echoes a common ascetic trope in Syriac literature, where the pure life is set against worldly degradation.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܠܝܼܠ ܙܘܼܘܵܓܼܵܐ ܕܛܲܟܼܣܵܐ ܬܲܩܢܵܐ ܕܒܼܵܪܘܿܝܘܼܬܼܵܐ","severity":"caution","text":"The phrase 'the order of the ordinance of creation is confused' may be textually corrupt; the Syriac 'ܬܲܩܢܵܐ' (sound) could be a scribal error for 'ܬܲܩܢܵܐ' (order) or another term, affecting interpretation of the creator's role.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term 'ܡܸܣܟܹܿܝܢ' could be read as either 'reproof' or 'poverty'; the context of moral conduct supports 'reproof'.","The phrase 'ܬܲܩܢܵܐ ܕܒܼܵܪܘܿܝܘܼܬܼܵܐ' may involve a textual corruption; the intended reading might be 'order' rather than 'sound'."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":":ܕܲܓܵܠܘܼܬܼܵܐ ܘܩܸܛܠܵܐ ܘܓܼܵܘܪܵܐ ܣܓܼܝܼܘ ܥܲܠ ܐܲܪܥܵܐ\nܘܲܛ̣ܠܸܦܘ ܘܐܵܦܝܼܘ ܦܹܐܪܹ̈ܐ ܕܚܘܼܒܵܐ ܡ̣ܢ ܐ̄ܢܵܫܘܼܬܼܵܐ ܀ :ܚܲܪ̈ܫܹܐ ܘܩܸܨܡܹ̈ܐ ܘܢܸܚܫܹ̈ܐ ܘܪ̈ܝܼܩܹܐ ܥ̣ܫܸܢܘ ܒܲܒܼܪܝܼܬܼܵܐ\nܘܪܲܕܼܦܘܼܗܝ ܠܩܘܼܫܬܵܐ ܕܠܵܐ ܢܸܫܬܲܠܲܛ ܒܲܒܼܢܲܝ̈ܢܵܫܵܐ ܀ :ܡܬܼܝܼܚ ܫܘܼܠܛܵܢܵܐ ܕܫܹܐܕܹ̈ܐ ܩܫܲܝ̈ܵܐ ܒܣܘܼܥܪ̈ܵܢܲܝܗܘܿܢ\nܘܟܲܕܼܢܘܼܗܝ ܠܥܵܠܡܵܐ ܒܢܝܼܪܵܐ ܩܲܫܝܵܐ ܕܓܼܘܼܕܵܦܲܝ̈ܗܘܿܢ ܀ :ܙܥ݂ܲܪ ܠܹܗ ܓܲܒܵܐ ܕܲܡܫܲܡܫܵܢܹ̈ܐ ܕܙܲܕܲܝܼܩܘܼܬܼܵܐ\nܘܐܲܡܝܼܢ ܟܠܢܵܫ ܦܵܠܲܚ ܐܲܪܥܵܐ ܕܠܵܐ ܩܘܼܛܵܥܵܐ ܀ :ܕܲܠܝܼܠܝܼܢ ܛܵܒܼ ܪ̈ܵܚܡܲܝ ܗܸܪܓܵܐ ܕܪ̈ܘܼܚܵܢܝܵܬܼܵܐ\nܘܠܲܝܬܿ ܡܸܢܝܵܢܵܐ ܠܪ̈ܵܚܡܲܝ ܚܘܼܒܵܐ ܕܐܲܪ̈ܥܵܢܝܵܬܼܵܐ ܀ :ܒܐܲܪ̈ܥܵܢܝܵܬܼܵܐ ܥܢܹܝܢ ܐܲܪ̈ܥܵܢܹܐ ܠܹܠܲܝ ܐܝܼܡܵܡ\nܘܠܵܐ ܣܦܲܩ ܗܵܘܢܵܐ ܠܡܸܬܼܠܵܐ ܚܝܵܪܹܗ ܠܐܲܦܲܝ̈ ܪܵܘܡ̇ܐ ܀ :ܕܲܠܬܲܚܬܿ ܒܵܥܹ̈ܝܢ ܙܡܝܼܢܹ̈ܐ ܕܲܩܪܹܝܢ ܠܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ\nܘܗܵܪܟܵܐ ܪܓܼܝܼܓܼܝܼܢ ܠܲܡܩܵܘܵܝܘܼ ܒܥܘܼܡܪܵܐ ܕܐܲܪܥܵܐ ܀ :ܡ̇ܝܘܿܬܼܘܼܬܼܵܐ ܐܸܣܪܲܬ̤ ܐܸܢܘܿܢ ܒܚܲܒܼܠܹ̈ܐ ܕܚܲܫܹ̈ܐ\nܘܗܲܢܝܼ ܠܟܼܠܢܵܫ ܒܹܝܬܼ ܐܲܣܝܼܪܹ̈ܐ ܕܡ̇ܝܘܿܬܼܘܼܬܼܵܐ ܀ :ܠܵܐ ܐ̄ܢܵܫ ܡܲܪܓܸܿܫ ܒܩܲܫܝܘܼܬܼ ܙܲܝܢܵܐ ܕܚܵܫܘܿܫܘܼܬܼܵܐ\nܘܠܲܝܬܿ ܕܲܡܣܲܟܸܿܐ ܠܡܸܬܼܦܲܠܵܛܘܼ ܡ̣ܢ ܩܲܫܝܘܼܬܹܗ ܀ :ܒܥܘܼܡܪܵܐ ܫܚܝܼܩܵܐ ܕܲܡܠܹܐ ܩܸܢܛܵܐ ܪܓܼܝܼܓܼܝܼܢ ܠܲܡܦܵܫ\nܘܠܵܐ ܡܸܬܼܝܲܐܒܼܝܼܢ ܠܗܵܘ̇ ܬܘܼܩܵܢܵܐ ܕܠܵܐ ܡܸܬܼܚܲܒܿܠ ܀ :ܩܸܢܝܵܢ ܙܲܒܼܢܵܐ ܡܝܲܩܲܪ ܘܲܪܚܝܼܡ ܥܲܠ ܚܲܝܲܝ̈ܗܘܿܢ\nܐܲܝܟ ܠܵܐ ܫܲܪܝܼܪ ܚܫܝܼܒܼ ܒܘܼܣܵܡܵܐ ܕܚܲܝܹ̈ܐ ܡܠܝܼܟܹ̈ܐ ܀ :ܠܲܝܬܿ ܕܲܡܣܲܟܸܿܐ ܠܗܵܘ̇ ܣܘܼܟܵܝܵܐ ܕܲܡܠܸܐ ܛܘܼܒܹ̈ܐ\nܘܐܸܢ ܠܵܐ ܕܡܸܠܹ̈ܐ ܗܘ̤ ܐܵܡܲ݁ܪ ܠܹܗ ܘܠܵܘ ܣܘܼܥܪ̈ܵܢܹܐ ܀","english":"Deceit and murder and sorcery have greatly increased upon the earth, and they have destroyed and ruined the fruits of love from humanity. Sorcerers and diviners and soothsayers and empty ones have multiplied in the creation, and they have persecuted truth so that it cannot prevail among mortals. The harsh authority of demons has been extended in their actions, and they have struck the world with the harsh rod of their blasphemies. The band of ministers of righteousness has become small, and every laborer of the earth has ceased without ceasing. The lovers of the thought of spiritual things have become few, and there is no number for the lovers of the love of earthly things. In earthly things, earthly ones have become dark day and night, and the air is not sufficient for their gaze to look upon the face of the height. Those below desire the mixed ones who are near to the kingdom of the height, and here they are eager to remain in the dwelling-place of the earth. Mortality has imprisoned them in the bonds of pains, and it has brought everyone to the prison of mortality. No person perceives the harshness of the yoke of suffering, and there is none who knows how to escape from its harshness. In the despised dwelling-place that is full of thorns, they are eager to live, and they are not wearied for that place which is not corrupted. The precious and beloved sacrifice is cut off from their lives, as if the delight of tranquil life is not considered true. There is none who knows that interpretation which is full of blessings, and if not, it is of words that he speaks to him and not of actions.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܲܓܵܠܘܼܬܼܵܐ","severity":"info","text":"The term 'deceit' (daggālūtā) often carries eschatological overtones in Syriac literature, linked to the end-times deceptions of the Antichrist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܲܪ̈ܫܹܐ ܘܩܸܨܡܹ̈ܐ ܘܢܸܚܫܹ̈ܐ ܘܪ̈ܝܼܩܹܐ","severity":"info","text":"The list of 'sorcerers, diviners, soothsayers, and empty ones' reflects a standard Syriac Christian polemic against pagan and heretical practices, common in Narsai's milieu.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܲܪܕܲܦܘܼܗܝ ܠܩܘܼܫܬܵܐ","severity":"info","text":"The phrase 'persecuted truth' echoes the biblical theme of truth oppressed by falsehood, as in Psalm 12:6 (Peshitta) and Wisdom literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܕܲܠܬܲܚܬܿ ܒܵܥܹ̈ܝܢ ܙܡܝܼܢܹ̈ܐ","severity":"info","text":"The contrast between 'those below' and 'the height' structures the passage as a spatial and moral dualism, typical of Narsai's homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡ̇ܝܘܿܬܼܘܼܬܼܵܐ ܐܸܣܪܲܬ̤ ܐܸܢܘܿܢ ܒܚܲܒܼܠܹ̈ܐ ܕܚܲܫܹ̈ܐ","severity":"info","text":"The image of mortality imprisoning in 'bonds of pains' parallels Ephrem's Hymns on the Nativity (Hymn 28), where death binds humanity in chains.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܩܸܢܝܵܢ ܙܲܒܼܢܵܐ ܡܝܲܩܲܪ ܘܲܪܚܝܼܡ","severity":"info","text":"The 'precious and beloved sacrifice' likely refers to the Eucharist, a central theme in Narsai's liturgical homilies, later cited in East Syriac commentaries.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܙܡܝܼܢܹ̈ܐ' (mixed ones) is ambiguous: it may refer to angels or to beings of mixed nature, but the context suggests spiritual beings near the divine realm.","The final clause 'ܘܠܵܐ ܣܘܼܥܪ̈ܵܢܹܐ' (and not of actions) is textually uncertain; the reading follows the edition, but some manuscripts may vary."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":":ܒܡܸܠܹ̈ܐ ܡܬܲܢܹܝܢ ܟܠ ܛܵܒܼܵܬܼ̈ܐ ܕܠܵܐ ܡܵܬܼܡܲܠ̈ܠܢ\nܘܟܲܕܼ ܫܲܪܝܼܪ̈ܵܢ ܠܵܐ ܫܲܪܝܼܪ̈ܵܢ ܠܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܀ :ܐܲܝܟ ܬܲܫܥܝܼܬܼܵܐ ܚܫܝܼܒܼ ܣܘܼܥܪܵܢܵܐ ܕܥܵܠܡܵܐ ܕܲܥܬܼܝܼܕܼ\nܘܕܵܚܹ̇ܠ ܟܠܢܵܫ ܟܲܕܼ ܠܵܐ ܕܵܚܹ̇ܠ ܫܲܪܝܼܪܵܐܝܼܬܼ ܀ :ܠܵܐ ܫܲܪܝܼܪ̈ܵܢ ܫܲܪܝܼܪ̈ܵܬܼܵܐ ܠܠܵܐ ܫܲܪܝܼܪܹ̈ܐ\nܘܕܲܓܵܠܵܐܝܼܬܼ ܡܚܵܘܹܝܢ ܒܘܼܫܬܵܐ ܒܣܘܼܥܪ̈ܵܢܲܝܗܘܿܢ ܀ :ܐܸܣܟܹܿܝܡ ܚܘܼܒܵܐ ܕܪܸܚܡܲܬܼ ܩܘܼܫܬܵܐ ܥܲܠ ܗܲܕܵܡܹ̈ܐ\nܘܙܵܘܥܲܝ̈ ܢܲܦܫܵܐ ܓܠܹܝܢ ܘܲܡܦܲܣܹܝܢ ܒܠܵܐ ܕܲܟܼܝܘܼܬܼܵܐ ܀ :ܦܲܓܼܪܵܐ ܡܨܲܒܿܬܼܵܐ ܐܲܝܟ ܐܝܼܠܵܢܵܐ ܕܵܛܥܝܼܢ ܦܹܐܪܹ̈ܐ\nܘܲܒܼܪܸܥܝܵܢܵܐ ܠܲܝܬܿ ܒܹܗ ܣܓܼܘܼܠܵܐ ܕܐܲܡܝܼܢܘܼܬܼܵܐ ܀ :ܒܛܲܪ̈ܦܹܐ ܡܗܲܒܹܿܒ̣ ܟܲܪܡܹܗ ܕܚܲܒܿܝܼܒܼܝ ܐܲܝܟ ܟܲܫܪܵܐ\nܘܲܒܼܓܼܵܘ ܣܵܘܟܵܘ̈ܗܝ ܟܣܹܝܢ ܚܲܪ̈ܘܼܒܹܐ ܕܠܵܐ ܡܸܬܼܐܲܟܼܠܝܼܢ ܀ ܠܣܲܬܼܘܵܐ ܕܵܡܹ̇ܐ ܙܲܒܼܢܵܐ ܕܲܡ̣ܛܵܢܝ ܥܲܡ ܐܲܪ̈ܥܵܢܹܐ:\nܘܐܲܝܟ ܐܝܼܠܵܢܹ̈ܐ ܓܠܝܼܙܝܼܢ ܐ̄ܢܵܫܵܐ ܡ̣ܢ ܛܵܒܼܵܬܹ̈ܐ ܀ :ܥܲܪܝܵܐ ܕܥܵܘ̣ܠܵܐ ܐܸܚܲܕܼ ܒܐܲܪܥܵܐ ܕܲܡܠܝܼܠܘܼܬܼܵܐ\nܘܦܵܫ̣ܘ ܦܲܠܵܚܹ̈ܐ ܡ̣ܢ ܦܘܼܠܚܵܢܵܐ ܕܫܲܦܝܼܪ̈ܵܬܼܵܐ ܀ :ܬܲܠܓܵܐ ܕܪܘܼܫܥܵܐ ܢܚܸ݂ܬܼ ܥܲܠ ܙܵܘܥܹ̈ܐ ܐܲܝܟ ܕܥܲܠ ܛܘܼܪܹ̈ܐ\nܘܲܟܼܠܵܗ̣̇ ܠܐܘܼܪܚܵܐ ܘܠܲܝܬܿ ܕܡܗܲܠܸܟ ܨܹܝܕܼ ܟܹܐܢܘܼܬܼܵܐ ܀ :ܪܸܚܡܲܬܼ ܟܸܣܦܵܐ ܚܒ݂ܲܛܼܵܗ̇ ܠܢܲܦܫܵܐ ܒܲܕܼܡܘܼܬܼ ܒܲܪܕܵܐ\nܘܲܢܬ݂ܲܪܘ ܛܲܪ̈ܦܹܐ ܕܗܲܝܡܵܢܘܼܬܼܵܐ ܡ̣ܢ ܪܸܥܝܵܢܵܐ ܀ :ܐܲܝܟ ܥܲܠܥܵܠܵܐ ܢܫܲܒܼ݂ ܣܲܢ̈ܝܵܬܼܵܐ ܒܚܲܡܵܐ ܕܗܵܘܢܵܐ\nܘܙܵܥ ܘܐܸܬܼܒܲܠܗܝܼ ܩܹܘܒܲܪܢܹܝܛܵܐ ܝܲܨܪܵܐ ܡܗܝܼܪܵܐ ܀ :ܡܲܫܒܼܵܐ ܩܲܫܝܵܐ ܕܲܪ̈ܓܼܝܼܠܼܵܬܼܵܐ ܢܩ݂ܲܫ ܒܲܒܼܪܝܼܬܼܵܐ\nܘܡ̇ܛ̣ܘ ܚܘܼܫܵܒܹ̈ܐ ܕܠܵܐ ܒܢ̣ܵܘ ܫܲܦܝܼܪ ܒܸܢܝܵܢ ܚܘܼܒܵܐ ܀","english":"In words they show all the good deeds that are not spoken, and when they are true, they are not true to their thoughts. Like a story, they consider the course of the world that is to come, and every man fears when he does not fear truly. They make true things not true for the untrue, and deceitfully they show shame in their deeds. They put on the garment of love of truth upon the limbs, and the movements of the soul are revealed and they please without purity. The body is adorned like a tree that bears fruit that withers, and in the thoughts there is no possession of stability. With leaves he adorns his vineyard of love like a vine, and within his branches are hidden carobs that are not edible. For winter, the sacrifice of the one who errs resembles that of the earth-dwellers, and like trees that are pruned, the fruit is cut off from the good deeds. The wild beast of iniquity has seized the land of speech, and the laborers have ceased from the work of the beautiful things. The snow of wickedness has fallen upon the movements like upon mountains, and it has blocked the entire path, and there is none who walks toward righteousness. The love of money has struck the soul in the form of hail, and the leaves of faith have withered from the thought. Like a whirlwind, it has broken the branches in the heat of the air, and the skilled craftsman, the weaver of the tomb, has trembled and been confounded. The harsh mill of the wheels has ground in the creation, and thoughts have arrived that are not beautiful in the request of love.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܘܼܫܬܵܐ","severity":"info","text":"The Syriac term qushta (ܩܘܼܫܬܵܐ) means 'truth' but also carries the sense of 'righteousness' or 'integrity' in moral contexts. Narsai uses it here as a key virtue opposed to deceit.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܝܟ ܬܲܫܥܝܼܬܼܵܐ","severity":"info","text":"The phrase 'like a story' (ܐܲܝܟ ܬܲܫܥܝܼܬܼܵܐ) may echo biblical warnings against vain narratives, e.g., 1 Timothy 1:4 on myths, though no direct citation is present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܲܪܡܹܗ ܕܚܲܒܿܝܼܒܼܝ","severity":"info","text":"The vineyard (ܟܲܪܡܵܐ) is a common Syriac metaphor for the soul or community, derived from biblical imagery (e.g., Isaiah 5). Narsai uses it to depict false piety hiding corruption.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of moral decay, using a series of similes (vineyard, trees, snow, whirlwind) to illustrate the inversion of truth and the triumph of wickedness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܲܪܝܵܐ ܕܥܵܘ̣ܠܵܐ","severity":"info","text":"The 'wild beast of iniquity' (ܥܲܪܝܵܐ ܕܥܵܘ̣ܠܵܐ) parallels Narsai's earlier imagery of demons and sorcerers (previous passage), reinforcing the theme of predatory evil seizing the world.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܩܹܘܒܲܪܢܹܝܛܵܐ","severity":"caution","text":"The term ܩܹܘܒܲܪܢܹܝܛܵܐ (qewbarṭayṭā) is obscure; likely a loanword or scribal error. The English draft renders it as 'weaver of the tomb', but the Syriac may be corrupt or unique to this manuscript.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܩܹܘܒܲܪܢܹܝܛܵܐ' is uncertain; possibly a compound or corruption. The reading 'weaver of the tomb' follows the English draft but is not confirmed by parallel texts.","The identity of 'the one who errs' (ܕܲܡ̣ܛܵܢܝ) in the winter sacrifice simile is ambiguous; it may refer to a generic sinner or a specific figure from Narsai's context."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":":ܥܵܠܘܿܒܼܘܼܬܼܵܐ ܫܓܲܪܬܼܵܗ̇ ܠܐܲܪܥܵܐ ܒܠܵܐ ܫܲܘܝܘܼܬܼܵܐ\nܘܲܚܡ̣ܵܐ ܫܲܝܼܢܵܐ ܘܝܼܒܸܫܘ̣ ܪ̈ܲܚܡܹܐ ܘܓܼܵܙ ܚܵܘܣܵܢܵܐ ܀ :ܪܸܚܡܲܬܼ ܩܘܼܫܬܵܐ ܥܸܠܲܬ̤ ܚܸܠܕܲܬ̤ ܒܓܼܵܘ ܚܘܼܫܵܒܹ̈ܐ\nܘܐܲܝܟ ܨܲܪܨܘܼܪܵܐ ܡܚܵܬ̤ ܘܐܵܘܒܸܿܫܬܹܗ ܠܥܸܩܵܪ ܢܲܦܫܵܐ ܀ :ܚܘܼܬܼܪܵܐ ܛܪܘܼܢܵܐ ܡ̣ܪܲܕܼ ܒܲܫܩܝܼܦܵܐ ܕܪܵܡܘܼܬܼ ܪܘܼܚܵܐ\nܘܫܲܪܝܼ ܡܲܩܪܸܒܼ ܠܘܼܩܒܲܠ ܣܸܕܼܪܹ̈ܐ ܕܡܲܟܿܝܼܟܼܘܼܬܼܵܐ ܀ :ܚܣܵܡܵܐ ܓܵܪܣܵܐ ܟܡܝܼܢ ܒܐܘܼܪ̈ܚܵܬܼܵܐ ܩܕܼܵܡ ܚܵܙܘܼܩܹ̈ܐ\nܘܢܲܟܼܬܹܿܗ ܠܥܵܠܡܵܐ ܒܢܝܼܒܹ̈ܐ ܩܫܲܝܵ̈ܐ ܕܡܲܪܝܼܪܘܼܬܹܗ ܀ :ܘܐܲܝܟ ܡ̇ܫܘܿܛܵܐ ܪܚ݂ܸܫ ܩܘܼܛܵܥܵܐ ܒܪܸܥܝܵܢ ܐ̄ܢܵܫܵܐ\nܘܐܸܟܲܠ̣ ܦܹܐܪܹ̈ܐ ܘܐܲܬܲܪ ܛܲܪ̈ܦܹܐ ܘܦܵܫ̣ ܥܸܩܵܪܵܐ ܀ :ܐܲܝܟ ܥܸܩܵܪܵܐ ܦܵܫ̣ ܪܸܥܝܵܢܵܐ ܕܠܵܐ ܕܘܼܒܵܪܹ̈ܐ\nܘܩܲܠܝܼܠ ܒܲܠܚܘܼܕܼ ܩܲܝܵܡܵܐ ܒܹܗ ܚܲܝܘܼܬܼ ܚܲܝܹ̈ܐ ܀ :ܚܪܸ݂ܒܼ ܘܐܸܬܼܝܲܒܲܫ ܟܲܪܡܵܐ ܡܠܝܼܠܵܐ ܕܣܲܬܵܘ̈ܗܝ ܕܐܵܕܼܵܡ\nܘܕܸܿܫܘܼ݂ܗܝ ܫܹܐܕܹ̈ܐ ܒܲܥܪܝܼܪ̈ܵܝܹܐ ܐܲܝܟ ܥܵܒܼܘܿܪܹ̈ܐ ܀ :ܠܵܐ ܦܵܫܲܬ̤ ܒܹܗ ܚܕܵܐ ܛܘܿܛܝܼܬܼܵܐ ܕܠܵܐ ܐܸܬܼܢܲܟܼܝܲܬ̤\nܘܐܸܢܗܘ̤ ܕܦܵܫܲܬ̤ ܠܲܝܬܿ ܒܵܗ̇ ܚܲܡܪܵܐ ܕܗܲܢܝܼܐܘܼܬܼܵܐ ܀ :ܘܵܝܠܲܢ ܕܲܠܡܵܐ ܕܵܐܹ̇ܝܢ ܥܲܡܲܢ ܡܵܪܹܐ ܟܲܪܡܵܐ\nܘܲܡܩܲܛܪܸܓܼ ܠܵܗ̇ ܠܛܵܠܘܿܡܘܼܬܲܢ ܐܲܝܟ ܕܝܗ̄ܘܼܕܼܵܝܹ̈ܐ ܀ :ܘܵܝܠܲܢ ܕܲܠܡܵܐ ܡܙܲܡܸܢ ܩܵܪܹܐ ܟܝܵܢܹ̈ܐ ܚܲܪ̈ܫܹܐ\nܕܢܸܗܘܘܿܢ ܣܵܗ̈ܕܹܿܐ ܥܲܠ ܒܝܼܫܘܼܬܲܢ ܕܛܠܸܡܲܬ̤ ܚܘܼܒܹܿܗ ܀ :ܘܵܝܠܲܢ ܢܹܐܡܲܪ ܥܲܡ ܟܵܪܘܿܙܵܐ ܢܒܼܝܼܵܐ ܕܪܘܼܚܵܐ\nܕܲܗܘ̤ܵܘ ܐ̄ܢܵܫܵܐ ܠܸܩܛܵܐ ܕܩܲܝܛܵܐ ܐܲܝܟ ܡܵܐ ܕܲܟܼܬܼܝܼܒܼ ܀ :ܠܲܝܬܿ ܒܹܗ ܒܟܲܪܡܲܢ ܣܓܼܘܼܠܵܐ ܕܗܲܢܝܼ ܐܲܝܟ ܕܠܲܡܹܐܟܲܠ\nܘܠܵܐ ܒܲܟܵܪܬܵܐ ܕܢܸܬܼܒܲܝܲܐ ܒܵܗ̇ ܪܸܡܙܵܐ ܕܢܲܨ̣ܒܹܿܗ ܀","english":"Injustice has cast its net over the earth without equity, and it sees the oppressor, and the wombs have dried up, and the need has passed. The love of truth is the cause of the birth of life within thoughts, and like a wasp it strikes and destroys the root of the self. The swollen pride has rebelled in the cleft of the height of the spirit, and it begins to offer opposition to the ranks of humility. Envy grinds and smolders in the paths before the travelers, and it strikes the world with the hard stones of its bitterness. And like a moth, destruction has crept into the thoughts of man, and it has consumed the fruits and the leaves, and the root remains. Like a root, the thought remains without deeds, and only a little life of life stands in it. The speaking vineyard of Adam's branches has become desolate and withered, and demons have trampled its shoots with wild beasts like passersby. Not a single grape remains in it that has not been crushed, and if one remains, there is no wine of life in it. Woe to us, lest the master of the vineyard come with us and accuse our injustice like the Jews. Woe to us, lest the herald call the silent witnesses who were witnesses to our wickedness that has destroyed its love. Woe to us, he will say with the glorious herald of the spirit, that man was the harvest of summer as it is written. There is no cluster in our vineyard that is sweet like the firstborn, nor a firstling that has been ripened in it, a sign of its planting.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܵܠܘܿܒܼܘܼܬܼܵܐ","severity":"info","text":"The Syriac term ܥܵܠܘܿܒܼܘܼܬܼܵܐ (ʿālūḇūṯā) is rendered 'Injustice' in the English draft, but it more precisely denotes 'oppression' or 'tyranny', aligning with Narsai's moral critique.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܵܝܠܲܢ ܕܲܠܡܵܐ ܡܙܲܡܸܢ ܩܵܪܹܐ ܟܝܵܢܹ̈ܐ ܚܲܪ̈ܫܹܐ","severity":"info","text":"The phrase 'the herald call the silent witnesses' echoes the New Testament motif of witnesses to judgment (cf. Matthew 26:65; Acts 5:32), though no direct citation is marked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܘܵܝܠܲܢ ܕܲܠܡܵܐ ܕܵܐܹ̇ܝܢ ܥܲܡܲܢ ܡܵܪܹܐ ܟܲܪܡܵܐ","severity":"info","text":"The vineyard metaphor (ܟܲܪܡܵܐ) is a common patristic image for the Church or the soul, here used to depict moral decay; Narsai's reference to 'the master of the vineyard' evokes Christ as judge.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܵܝܠܲܢ ܕܲܠܡܵܐ ܕܵܐܹ̇ܝܢ ܥܲܡܲܢ ܡܵܪܹܐ ܟܲܪܡܵܐ","severity":"info","text":"The triple 'Woe to us' (ܘܵܝܠܲܢ) structure parallels the prophetic lament form found in Syriac liturgical poetry, emphasizing communal guilt and impending judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܵܝܠܲܢ","severity":"info","text":"The passage shifts from descriptive imagery (injustice, pride, envy) to a series of three exclamatory 'Woe' statements, marking a rhetorical climax that intensifies the reproach.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܵܝܠܲܢ ܕܲܠܡܵܐ ܕܵܐܹ̇ܝܢ ܥܲܡܲܢ ܡܵܪܹܐ ܟܲܪܡܵܐ","severity":"caution","text":"The phrase 'like the Jews' (ܐܲܝܟ ܕܝܗ̄ܘܼܕܼܵܝܹ̈ܐ) is ambiguous: it may refer to a specific biblical accusation (e.g., of injustice) or reflect anti-Jewish rhetoric common in Syriac polemic; the intended referent is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the master of the vineyard' (ܡܵܪܹܐ ܟܲܪܡܵܐ) is not explicitly named; it is interpreted as Christ based on context.","The phrase 'like the Jews' (ܐܲܝܟ ܕܝܗ̄ܘܼܕܼܵܝܹ̈ܐ) may be a generic accusation or a specific scriptural allusion; the reading taken is a cautionary note.","The 'silent witnesses' (ܟܝܵܢܹ̈ܐ ܚܲܪ̈ܫܹܐ) are not identified; they may refer to angels or natural elements as witnesses to sin."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":":ܐܵܡܲ݁ܪ ܡ̇ܪܹܝܢ ܐܲܝܟ ܒܲܪܬܼ ܩܵܠܵܐ ܕܢܒܼܝܼܘܼܬܼܵܐ\nܕܐܸܒܲܕܼ ܚܲܣܝܵܐ ܘܠܲܝܬܿ ܬܘܼܒܼ ܕܲܬܼܪܝܼܨ ܒܲܒܼܢܲܝ̈ܢܵܫܵܐ ܀ ܒܠܸܒܿܗܘܿܢ ܢܸܟܼܠܵܐ ܘܲܒܼܣܸܦ̈ܘܵܬܼܗܘܿܢ ܟܲܕܵܒܼܘܼܬܼܵܐ:\nܘܐܲܝܟ ܨܲܝܵܕܹ̈ܐ ܛܵܡ̇ܪܝܼܢ ܦܲܚܹ̈ܐ ܒܠܸܫܵܢܲܝ̈ܗܘܿܢ ܀ :ܩܢܹܐ ܫܘܼܠܛܵܢܵܐ ܡܲܚܨܸܦ ܫܵܐܹ̇ܠ ܥܵܘܵ݁ܠܵܐܝܼܬܼ\nܘܐܵܦ ܕܲܝܵܢܵܐ ܡܲܣܓܸܿܐ ܬܵܒܼܵܥ̇ ܚܲܪܡܵܢܵܐܝܼܬܼ ܀ :ܪܲܒܵܐ ܡܡܲܠܸܠ ܐܲܝܟ ܨܸܒܼܝܵܢܹܗ ܘܠܵܐ ܡܸܬܼܟܲܚܲܕܼ\nܘܐܲܝܟ ܠܵܐ ܐ̄ܢܵܫܵܐ ܚܫܝܼܒܼܝܼܢ ܐ̄ܢܵܫܵܐ ܠܪܵܡܘܼܬܼ ܪܘܼܚܹܗ ܀ :ܐܲܝܢܵܐ ܕܡܲܠܸܦ ܒܚܘܼܬܼܪܵܐ ܡܲܠܸܦ ܘܠܵܘ ܡ̣ܢ ܞܘܼܒܵܐ\nܘܐܲܝܢܵܐ ܕܝܵܠܹ̇ܦ ܒܪܸܚܡܲܬܸ ܕܲܪܓܼܵܐ ܚܦܝܼܛ ܨܹܝܕܼ ܪܲܒܹܿܗ ܀ :ܠܵܐ ܡܲܠܦܵܢܵܐ ܚܵܢܹ̇ܐ ܠܢܝܼܫܵܐ ܕܪܲܒܵܐ ܡܫܝܼܚܵܐ\nܘܠܵܘ ܝܵܠܘܿܦܵܐ ܪܵܕܹܐ ܒܛܲܟܼܣܵܐ ܕܬܲܠܡܝܼܕܘܼܬܼܵܐ ܀ :ܥܲܡܘܼܛ ܢܘܼܗܪܵܐ ܕܪܲܒܵܢܘܼܬܼܵܐ ܨܼܝܕ ܬܲܠܡܝܼܕܹ̈ܐ\nܘܦܲܟܿܝܼܗ ܛܲܥܡܵܐ ܕܬܲܠܡܝܼܕܘܼܬܼܵܐ ܒܦܘܼܡ ܪ̈ܲܒܢܹܐ ܀ :ܡܸܠܹ̈ܐ ܡܲܠܸܦ ܪܲܒܵܐ ܚܬܼܝܼܪܵܐ ܘܠܵܘ ܣܘܼܥܪ̈ܵܢܹܐ\nܘܡܸܠܹ̈ܐ ܫܡܲ݁ܥ ܐܵܦ ܬܲܠܡܝܼܕܼܵܐ ܘܠܵܘ ܣܘܼܟܵܠܵܐ ܀ :ܒܥܲܝܢܲܝ̈ ܒܸܣܪܵܐ ܡܲܗܓܹܿܐ ܠܫܲܒܼܪܹ̈ܐ ܒܡܸܠܲܝ̈ ܪܘܼܚܵܐ\nܘܲܠܗܲܕܵܡܹ̈ܐ ܡܚܵܘܸܐ ܚܲܝܠܹ̈ܐ ܕܲܣܬܼܝܼܪ̈ܵܬܼܵܐ ܀ :ܚܵܐܲ݁ܪ ܒܸܣܪܵܐ ܒܸܣܪܵܢܵܐܝܼܬܼ ܒܪ̈ܘܼܚܵܢܝܵܬܼܵܐ\nܘܐܲܝܟ ܛܸܠܵܠܵܐ ܚܫܝܼܒܼ ܒܘܼܕܵܩܵܐ ܕܲܥܬܼܝܼ̈ܕܵܬܼܵܐ ܀ :ܒܪ̈ܓܼܫܲܝ ܦܲܓܼܪܵܐ ܥܢܸܐ ܒܲܪܢܵܫܵܐ ܒܲܕܼܠܵܐ ܪܸ̈ܓܼܫܹܐ\nܘܐܲܝܟ ܕܲܒܼܚܸܠܡܵܐ ܦܵܗܹ̇ܐ ܒܐ̄ܪ̈ܵܙܹܐ ܐܲܠܵܗܵܝܹ̈ܐ ܀ :ܠܚܸܠܡܵܐ ܕܵܡܹ̇ܐ ܫܪܵܪܵܐ ܒܕܼܵܪܲܢ ܟܲܕܼ ܡܸܬܿܬܿܢܹܐ\nܘܲܟܼܒܲܪ ܫܲܪܝܼܪ ܚܸܠܡܵܐ ܠܣܲܟܼܠܹ̈ܐ ܝܼܬܿܝܼܪ ܡܸܢܹܗ ܀","english":"He speaks like the daughter of the voice of falsehood, that the just one has perished and there is no longer one who is upright among the judges. In their heart is guile and on their lips are lies. And like hunters they set snares with their tongues. The ruler stands, demands unjustly, and the judge also increases, pursues rapaciously. The great one speaks according to his will and is not ashamed, and as if he were not a man, a man is considered for the height of his spirit. The one who teaches with authority teaches, and not from love; and the one who learns with the affection of the grade is negligent toward his master. The teacher does not live for the sake of the great one, the Messiah; nor does the learner follow the order of discipleship. The light of the masterhood is darkened for the disciples, and the taste of discipleship is bitter in the mouths of the masters. The great one teaches words that are audacious, and not deeds; and the disciple also hears words, and not the meaning. With the eyes of the flesh he meditates on youths with words of the spirit, and to the members he shows the powers of the mysteries. The flesh looks fleshly at spiritual things, and like a shadow he considers the reality of future things. With the senses of the body, man is hindered from true perceptions, and as in a dream he marvels at divine mysteries. Truth is like a dream in our generation when it is seen, and yet the dream is more true to the foolish than it is.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܪܬܼ ܩܵܠܵܐ","severity":"info","text":"The phrase 'daughter of the voice' (bar qala) is a Syriac idiom for an echo or a derivative, often implying insubstantiality or deception.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܫܝܼܚܵܐ","severity":"info","text":"The reference to 'the great one, the Messiah' (raba mshiha) echoes New Testament language of Christ as teacher and master, central to Narsai's ascetical framework.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܲܠܡܝܼܕܘܼܬܼܵܐ","severity":"info","text":"The term 'discipleship' (talmiduta) reflects the structured master-disciple relationship in East Syrian monastic schools, a key context for Narsai's reproof.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage contrasts false teaching and learning with true discipleship, using parallel clauses (teacher/learner, words/deeds) to build a moral critique.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܚܸܠܡܵܐ","severity":"caution","text":"The final lines play on 'dream' (helma) and 'truth' (shrara), but the Syriac syntax is ambiguous: it may mean truth is like a dream, or that the dream is truer than truth for the foolish.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the great one' (raba) shifts between a human authority and Christ; the text may deliberately blur them.","The phrase 'daughter of the voice' could be read as a personification of falsehood or as a technical term for echo."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":":ܫܲܪܝܼܪ ܚܸܠܡܵܐ ܠܠܵܐ ܫܲܪܝܼܪܹ̈ܐ ܘܟܲܕ ܛܵܒܼ ܕܲܓܵܠ\nܘܣܵܘ̇ܚܝܼܢ ܠܐܘܼܪܥܹܗ ܟܲܕܼ ܡܸܬܿܬܿܢܹܐ ܛܵܒܼ ܡ̣ܢ ܩܘܼܫܬܵܐ ܀ :ܩܵܥܑܹ̇ܐ ܩܘܼܫܬܵܐ ܒܲܟܼܬܼܝܼ̈ܒܼܵܬܼܵܐ ܘܠܵܐ ܐ̄ܢܵܫ ܨܵܐܹ̇ܬܼ\nܘܨܵܠܝܵܐ ܐܸܕܼܢܵܐ ܕܐܲܪ̈ܥܵܢܵܝܹܐ ܠܡܸܫܡܲܥ ܕܐܲܪܥܵܐ ܀ :ܐܲܡܝܼܢ ܪܵܗܹ̇ܛ ܒܹܝܬܼ ܐܵܬܼ̈ܘܵܬܼܵܐ ܗܘ̤ ܒܲܠܚܘܿܕܵܘܗܝ\nܘܣܲܓܿܝܼ ܟܸܢܫܵܐ ܕܪ̈ܕܝܼܝ ܒܐܘܼܪܚܵܐ ܦܬܼܝܼܬܼܵܐ ܕܥܵܘ̣ܠܵܐ ܀ :ܢܲܗܝܼܪ ܕܸܠܩܹܗ ܛܵܒܼ ܡ̣ܢ ܫܸܡܫܵܐ ܠܚܵܙܝܲ̈ ܫܲܦܝܼܪ\nܘܲܠܚܸܫܘܿܟܹ̈ܐ ܪܚܝܼܡ ܚܸܫܘܿܟܼܵܐ ܛܵܒ̣ ܡ̣ܢ ܢܘܼܗܪܹܗ ܀ :ܪܓܼܝܼܓܼ ܥܸܢܝܵܢܹܗ ܛܵܒܼ ܡ̣ܢ ܕܲܗܒܼܵܐ ܘܡܲܪܓܵܢܝܵܬܼܵܐ\nܘܪ̈ܵܓܲܝ ܟܸܣܦܵܐ ܐܵܦܠܵܐ ܕܐܝܼܬܼܵܘܗܝ ܪܓܼܝܼܫܝܼܢ ܡܸܡܬܼܘܿܡ ܀ :ܚܠܸܐ ܡ̣ܢ ܕܸܒܼܫܵܐ ܘܟܲܟܵܪܝܼܬܼܵܐ ܠܚܸܟܵܐ\nܘܥܲܠ ܥܵܘܵܠܹܐ ܡܲܪܝܼܪ ܫܸܩܝܹܗ ܘܠܵܐ ܡܸܬܼܩܲܒܲܠ ܀ :ܠܪ̈ܵܚܡܲܝ ܚܘܼܒܹܿܗ ܪܚܝܼܡ ܥܸܢܝܵܢܹܗ ܘܗܲܢܝܼ ܐܘܼܟܼܠܹܗ\nܘܥܲܠ ܛܵܠܘܿܡܹ̈ܐ ܩܫܹܐ ܐܵܦ ܫܲܪܒܹܿܗ ܟܲܕܼ ܡܸܬܼܡܲܠܲܠ ܀ :ܢܒܼܝܼܵܐ ܩܵܥܹ̇ܐ ܕܝܲܩܝܼܪ ܡ̣ܢ ܟܠ ܘܲܚܠܸܐ ܡ̣ܢ ܟܠ\nܘܥܲܠ ܦܲܪܝܼܗܹ̈ܐ ܦܲܟܿܝܼܗ ܛܲܥܡܹܗ ܘܫܝܼܛ ܥܵܢܝܵܢܹܗ ܀ ܕܵܘܝܼܕܼ ܩܲܒܸܿܠ ܕܢܸܛܲܪ ܡܸܠܵܘ̈ܗܝ ܒܲܙܗܝܼܪܘܼܬܼܵܐ:\nܘܥܲܛܠܲܝ̈ ܠܸܒܵܐ ܥܪܲܩܘ̣ ܡ̣ܢ ܨܹܐܕܼܵܘܗܝ ܡ̣ܢ ܒܝܼܫܵܐ ܀ :ܒܝܼܫܵܐ ܚܲܫܒ̣ܿܘܼܗܝ ܐ̄ܢܵܫܵܐ ܒܝܼܫܹ̈ܐ ܠܥܸܢܝܵܢ ܩܘܼܫܬܵܐ\nܘܐܲܝܟ ܕܡ̣ܢ ܣܲܡܵܐ ܕܥܲܙܝܼܙ ܪܹܚܝܹܗ ܓܥ݂ܲܨܘ ܡ̣ܢ ܫܸܩܝܹܗ ܀ :ܒܟܹܐܒܹ̈ܐ ܩ̈ܫܲܝܵܐ ܕܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ ܪܡܹܝܢ ܡ̇ܝܘܿܬܹ̈ܐ\nܥܲܠ ܗܵܝ̇ ܩܲܫܝܵܐ ܡܸܠܲܬܼ ܩܘܼܫܬܵܐ ܥܲܠ ܟܹܐܒܲܝ̈ܗܘܿܢ ܀ :ܠܲܟܼܪܝܼܗ ܦܲܓܼܪܵܐ ܕܵܡܹ̇ܝܢ ܐ̄ܢܵܫܵܐ ܟܪ̈ܝܼܗܲܝ ܢܲܦܫܵܐ\nܕܩܲܢܝܼܛ ܕܢܸܓܼܠܸܐ ܥܲܣܩܘܼܬܼ ܟܹܐܒܹܗ ܠܐܵܣܵܘ̈ܬܼܵܐ ܀","english":"The true one is a dream to the false, and when the good one is a liar and turns aside from his path when the good one is confounded by the truth. Truth cries out in the scriptures, and no man heeds, and the knowledge of the earth-dwellers sinks down to hear the earth. The swift runner runs alone among the letters, and great is the weariness of those who pursue the broad path of iniquity. The good one is brighter than the sun for those who see clearly, and to the dark ones the good one loves darkness more than his light. The good one's wealth is more desirable than gold and pearls, and the pursuers of silver do not even perceive that he has wealth. The good one is sweeter than honey and honeycomb to the palate, but to the unjust his cup is bitter and not to be received. To the lovers of his love his wealth is beloved and his food is sweet, but to the oppressors his very portion is harsh when it is spoken. The good one cries out that he is heavier than all and sweeter than all, and upon the proud his taste is insipid and his wealth is spread out. David receives that his words are preserved with caution: and the crooked of heart fled from his presence from the evil one. Evil men consider the good one to be evil for the wealth of truth, and as from a potent poison they recoiled from his cup. The dead are cast down by the severe pains of desires upon that harsh word of truth concerning their pains. To the sick the body resembles a man, to the sick of soul the good one of falsehood is the difficulty of his pain for the physicians.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܘܼܫܬܵܐ","severity":"info","text":"The Syriac term ܩܘܼܫܬܵܐ (qushthā) means 'truth' but also carries connotations of righteousness and justice, central to Narsai's moral rhetoric.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܵܘܝܼܕܼ","severity":"info","text":"The mention of David (ܕܵܘܝܼܕܼ) receiving that his words are preserved with caution likely alludes to the Psalms, where David is a type of the righteous speaker whose words endure.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܕܲܓܵܠ","severity":"info","text":"The term ܕܲܓܵܠ (daggāl, 'liar' or 'false one') may evoke eschatological or anti-heretical polemic common in Narsai's context, where false teachers are contrasted with the true faith.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of moral inversion, using a series of antithetical comparisons (e.g., the good one brighter than sun yet loved by dark ones) to dramatize the rejection of truth.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܸܢܝܵܢܹܗ","severity":"info","text":"The motif of wealth (ܥܸܢܝܵܢܹܗ) as spiritual truth parallels Proverbs and Wisdom literature, where true riches are contrasted with material greed.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܛܵܒܼ","severity":"caution","text":"The repeated term ܛܵܒܼ (ṭāḇ, 'good one') is ambiguous: it may refer to a righteous person, to truth personified, or to God; the context suggests a moral archetype rather than a specific figure.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the good one' (ܛܵܒܼ) is not specified; it may be a generic righteous person or a personification of truth.","The phrase 'the dead are cast down by the severe pains of desires' is obscure; it may refer to spiritual death or to those who are morally dead."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":":ܡܸܩܢܲܛ ܩܵܢ̇ܛܝܼܢ ܐܵܦ ܚܲܛܵܝܹ̈ܐ ܥܲܠ ܚܵܘ̈ܒܲܝܗܘܿܢ\nܘܠܵܐ ܡܸܬܼܩܲܪܒܼܝܼܢ ܠܲܬܼܪܲܥ ܩܘܼܫܬܵܐ ܐܵܣܝܵܐ ܕܡܲܓܵܢ ܀ :ܡܸܒܿܗܲܬܼ ܒܵܗ̇ܬܿܝܼܢ ܕܲܢܚܵܘܘܿܢܵܝܗܝ ܠܟܹܐܒܼܵܐ ܕܲܒܼܗܘܿܢ\nܘܠܵܐ ܡܸܬܼܒܲܝܢܝܼܢ ܕܟܹܐܒܼܵܐ ܕܲܥܬܸ̣ܩ ܥܣܸܩ ܚܘܼܠܡܵܢܹܗ ܀ :ܒܠܑܵܐ ܝܼܕܲܥܬܼܵܐ ܡܟܲܣܹܝܢ ܫܘܼܚܢܹ̈ܐ ܕܣܘܼܥܪ̈ܵܢܲܝܗܘܿܢ\nܘܠܵܐ ܡܸܬܼܒܲܩܹܝܢ ܕܒܼܵܬܲܪ ܡ̇ܘܬܵܐ ܠܲܝܬܿ ܚܘܼܠܡܵܢܵܐ ܀ :ܡܸܛܥܵܐ ܛܵܥܹ̇ܝܢ ܒܣܲܒܼܪܵܐ ܕܪ̈ܲܚܡܹܐ ܕܚܵܢ̇ܝܼܢ ܡܲܓܵܢ\nܘܠܵܐ ܡܸܣܬܲܟܿܠܝܼܢ ܕܐܸܢ ܐܝܼܬܼ ܪ̈ܲܚܡܹܐ ܐܵܦ ܟܹܐܢܘܼܬܼܵܐ ܀ :ܕܐܝܼܬܼ ܗ̄ܘ̣ ܪ̈ܲܚܡܹܐ ܗ̄ܘ̣ ܠܵܟ ܐܘܿ ܒܲܪܢܵܫܵܐ\nܡ̇ܕܹܝܢ ܩܲܒܸܿܠ ܕܐܝܼܬܼ ܟܹܐܢܘܼܬܼܵܐ ܕܠܵܐ ܡܸܙܕܲܟܼܝܵܐ ܀ :ܐܸܢܗܘ̤ ܕܙܵܟܹ̇ܝܢ ܪ̈ܲܚܡܹܐ ܒܕܝܼܢܵܐ ܠܲܝܬܿ ܟܹܐܢܘܼܬܼܵܐ\nܘܐܸܢ ܟܹܐܢܵܐܝܼܬܼ ܕܵܐܹ̇ܢ ܟܹܐܢܵܐ ܠܲܝܬܿ ܚܵܘܣܵܢܵܐ ܀ :ܐܸܢܗܘ̤ ܕܟܹܐܢܵܐ ܗ̄ܘ̣ ܢܩܲܒܸܿܠ ܡ̇ܕܹܝܢ ܕܟܹܐܝܢ ܒܘܼܚܪܵܢܹܗ\nܘܢܹܐܠܲܦ ܫܲܦܝܼܪ ܕܟܹܐܢܵܐ ܘܛܵܒܼܵܐ ܠܵܘ ܫܝܼܥܵܐܝܼܬܼ ܀ :ܕܟܹܐܝܢ ܒܵܪܘܿܝܵܐ ܫܲܦܝܼܪ ܡ̇ܘܕܸܿܐ ܟܠ ܕܲܥܒܼܝܼܕܼܵܐ ܗ̄ܘ̣\nܘܕܲܡܪܲܚܡܵܢܵܐ ܗ̄ܘ̣ ܣܵܗܹ̇ܕܼ ܚܘܼܒܹܿܗ ܕܲܠܘܵܬܼ ܓܸܢܣܲܢ ܀ :ܦܵܪܘܿܫܵܐܝܼܬܼ ܘܵܠܹ̇ܐ ܕܢܸܩܪܹܝܘܗܝ ܟܹܐܢܵܐ ܘܛܵܒܼܵܐ\nܕܛܵܒܼ ܠܲܕܿܬܼܵܐܹ̇ܒܼ ܘܟܹܐܝܢ ܟܲܕܼ ܬܵܒܲܥ̇ ܠܲܕܠܵܐ ܬܵܐܹ̇ܒܼ ܀ :ܠܲܢ ܗ̄ܘ̣ ܓܲܠܝܵܐ ܕܝܲܨܪܲܢ ܫܲܠܝ̣ܛ ܥܲܠ ܬܲܪ̈ܬܲܝܗܹܝܢ\nܘܐܸܢ ܫܵܦܲ݁ܪ ܠܹܗ ܡܫܲܚܠܸܦ ܢܸܓܼ̈ܕܲܐ ܠܘܵܬܼ ܚܵܘܣܵܢܵܐ ܀ :ܘܐܸܢ ܒܹܗ ܣܝܼܡܵܐ ܣܝܼܡܲܬܼ ܓܲܙܹ̈ܐ ܕܚܲܝܹ̈ܐ ܘܡ̇ܘܬܵܐ\nܠܡܵܢ ܡܸܬܼܥܲܕܲܠ ܝܲܨܪܲܢ ܒܝܼܫܵܐ ܡܲܪܵܚܵܐܝܼܬܼ ܀ :ܝܲܨܪܲܢ ܐܲܚܝܼܕ ܬܪܲܥ ܡܲܠܟܿܘܼܬܼܵܐ ܐܸܢ ܨܵܒܹ̇ܝܢܲܢ\nܘܗܘ̤ܝܘܼ ܕܡܲܥܸܠ ܘܗܘ̤ܝܘܼ ܕܡܲܦܸܩ ܐܲܝܟ ܨܸܒܼܝܵܢܹܗ ܀","english":"The true one is a dream to the false, and when the good one is a liar and turns aside from his path when the good one is confounded by the truth. Truth cries out in the scriptures, and no man heeds, and the knowledge of the truth is a physician of the magi. They are ashamed of the shame of their sins, and they do not approach the gate of truth. They conceal the blemishes of their deeds with ignorance, and they do not seek that after death there is no healing. They wander in the hope of the mercy of the living magi, and they do not understand that if there is mercy, there is also wrath. If there is mercy for you, O man, what do you accept that there is wrath that cannot be conquered? If mercy conquers, there is no wrath in judgment; and if wrath judges wrathfully, there is no forgiveness. If wrath accepts what is judged by its trial, and learns well that wrath and good are not equal. For the Creator judges well, and every creature confesses; and the merciful one testifies to the debt of the flesh. It is necessary to distinguish and call wrath and good, for good is for the penitent, and wrath for the one who does not repent. It is clear that the inclination rules over both, and if it pleases him, he changes the natures toward forgiveness. And in him is placed the treasury of the treasures of life and death; why does the evil inclination boastfully exult? The inclination holds the gate of the kingdom if it wills, and it is he who brings in and he who sends out according to his will.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܝܲܨܪܲܥ","severity":"info","text":"The Syriac term ܝܲܨܪܲܥ (yaṣrāʿ) denotes the innate human inclination, often conceived as a divinely appointed faculty that governs moral choice. Narsai here presents it as a gatekeeper of the kingdom, capable of admitting or expelling according to its will.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܓܵܥ","severity":"info","text":"The term ܡܲܓܵܥ (maggāʿ, 'magi') likely refers to Zoroastrian priests or astrologers, a common polemical target in Syriac literature. Narsai contrasts the true physician (truth) with the false healing offered by the magi, reflecting the Christian–Zoroastrian debates of the Sasanian period.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is built on a series of antithetical parallelisms: mercy vs. wrath, penitent vs. unrepentant, inclination as ruler over both. This rhetorical pattern reinforces Narsai’s moral dualism and the necessity of distinguishing between divine attributes.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܹܐܢܘܼܬܼܵܐ","severity":"info","text":"The pairing of mercy (ܪ̈ܲܚܡܹܐ) and wrath (ܟܹܐܢܘܼܬܼܵܐ) echoes biblical language, e.g., Exodus 34:6–7 and Psalm 85:5 (Peshitta), where God is both merciful and wrathful. Narsai insists both are real and distinct, countering any notion that mercy cancels judgment.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft conflates two Syriac lines: 'the knowledge of the truth is a physician of the magi' is not in the Syriac; the Syriac reads 'the physician of the magi' as a separate clause. The translation also omits the explicit contrast between 'good' and 'wrath' in the latter part.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܕܟܹܐܝܢ ܒܵܪܘܿܝܵܐ (d-kāʾen bārōyā) could mean 'the Creator judges' or 'the Creator is wrathful'; the context supports the former, as the following line speaks of confession.","The referent of ܗ̄ܘ̣ in the line about mercy and wrath is ambiguous: it may be God or the inclination; the translation takes it as the inclination, but the Syriac allows either."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":":ܐܵܦ ܗܵܘ̇ ܩܵܠܵܐ ܕܕܲܪܫܵܗ̇ ܠܐܘܼܪܚܵܐ ܕܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ\nܩ̣ܥܵܐ ܕܡܲܠܟܿܘܼܬܑܼܵܐ ܠܓܼܵܘ ܡ̣ܢ ܐ̄ܢܵܫܵܐ ܗ̄ܝܸ ܘܲܒܼܗܘܿܢ ܫܲܪܝܵܐ ܀ :ܘܐܸܢ ܡܲܠܟܿܘܼܬܼܵܐ ܡܲܠܝܲܬܼ ܚܲܝܹ̈ܐ ܒܐ̄ܢܵܫܵܐ ܫܲܪܝܵܐ\nܠܲܝܬܿ ܟܹܝܬܼ ܕܲܣܟܲܠ ܡ̣ܢ ܒܲܪܢܵܫܵܐ ܕܣܵܢܹ̇ܐ ܚܲܝܵܘ̈ܗܝ ܀ ܐܲܝܟܲܢ ܠܵܐ ܗ̄ܘ̣ܵܐ ܣܵܢܹ̇ܐ ܠܚܲܝܵܘ̈ܗܝ ܣܵܢܹ̇ܐ ܫܪܵܪܵܐ:\nܕܫܵܒ̇ܩ ܐܘܼܪܚܵܐ ܕܪܲܗܒܼܘܿܢ ܚܲܝܹ̈ܐ ܘܪܵܕܹܐ ܒܬܼܵܘܫܵܐ ܀ :ܠܘܼܩܒܲܠ ܝܲܨܪܹܗ ܘܠܘܼܩܒܲܠ ܩܘܼܫܬܵܐ ܩܵܐܹ̇ܡ ܐ̄ܢܵܫܵܐ\nܕܟܲܕܼ ܝܵܕܼܘܿܥܵܐ ܗ̄ܘ̣ ܛܵܠܹ̇ܡ ܗܘ̤ ܠܹܗ ܘܠܲܡܬܲܩܢܵܢܹܗ ܀ :ܛܠܘܼܡܝܵܐ ܪܲܒܵܐ ܛܠܲܡ̣ܘ ܡ̇ܝ̈ܘܿܬܹܐ ܠܚܲܝܹ̈ܐ ܕܲܒܼܗܘܿܢ\nܕܫܵܛܘ̣ ܢܵܡܘܿܣܵܐ ܕܣܵܡ̣ ܒܵܪܘܿܝܵܐ ܠܛܘܼܟܵܣܲܝ̈ܗܘܿܢ ܀ :ܫܒܲܩ̣ܘ ܦܘܼܩܕܵܢܵܐ ܕܪܲܡܪܸܡ ܐܸܢܘܿܢ ܠܥܸܠ ܡ̣ܢ ܟܠܵܐ\nܘܲܪܚܸܡ̣ܘ ܚܘܼܒܵܐ ܕܐܵܟܹ̇ܠܩܲܪܨܵܐ ܕܨܲܥܲܪ ܐܸܢܘܿܢ ܀ :ܐܲܫܝܼܛܘ ܠܲܫܡܵܐ ܕܝܲܩܲܪ ܐܸܢܘܿܢ ܒܲܫܒܼܝܼ̈ܚܵܬܹܗ\nܝܲܗ̣̄ܒܼܘ ܐܝܼܩܵܪܵܐ ܕܫܸܡ ܪܲܒܿܘܼܬܼܵܐ ܠܲܕܼܠܵܐ ܐܲܠܵܗ ܀ :ܕܵܫܘ̣ ܢܵܡܘܿܣܵܐ ܢܘܼܗܪܵܐ ܘܡܸܠܚܵܐ ܐܵܦ ܗܲܕܿܝܼܐܵܐ\nܕܕܼܵܪܹܫ ܐܘܼܪܚܵܐ ܘܡܲܩܢܸܐ ܛܲܥܡܵܐ ܘܡܲܢܗܲܪ ܗܵܘܢܵܐ ܀ :ܬܪܲܥ̣ܘ ܦܘܼܩܕܵܢܵܘ̈ܗܝ ܫܘܼܪܵܐ ܪܵܡ̇ܐ ܕܒܲܦܲܝ̈ ܥܵܘ̣ܠܵܐ\nܘܥ݂ܲܠ ܚܲܝ̈ܘܵܬܼܵܐ ܥܝܵܕܹ̈ܐ ܒܝܼܫܹ̈ܐ ܘܚܲܒܸܿܠܘ ܦܹܐܪ̈ܵܘܗܝ ܀ :ܥܪ̈ܵܕܹܐ ܘܕܒܹ̈ܐ ܘܐܲܪ̈ܝܵܘܵܬܼܵܐ ܙܢܲܝ̈ ܒܝܼ̈ܫܵܬܼܵܐ\nܣܥ̣ܵܘ ܥܲܠ ܟܲܪܡ̇ܐ ܢܵܡܘܿܣܵܝܵܐ ܕܦܘܼܠܚܵܢ ܐ̄ܢܵܫܵܐ ܀ :ܒܵܩܹ̈ܐ ܘܩܲܡܨܹ̈ܐ ܐܵܦ ܕܲܒܵܒܹ̈ܐ ܪ̈ܲܚܫܵܐ ܫܝܼܛܵܐ\nܟܢܲܫܘ̣ ܥܲܠ ܛܲܪ̈ܦܵܘܗܝ ܘܐܲܬܲܪܘ ܦܹܐܪ̈ܘܗܝ ܘܒܲܕܲܪܘ ܐܸܒܹܿܗ ܀ :ܒܲܕܼܡܘܼܬܼ ܪ̈ܲܚܫܵܐ ܪܚܸܫܘ̣ ܚܘܼܫܵܒܹ̈ܐ ܒܲܥܪܝܼܪ̈ܵܝܐ\nܘܲܣܒ݂ܲܟܼܘ ܘܲܡ̣ܛܵܘ ܠܪܵܘܡ̇ܐ ܪܲܒܵܐ ܕܢܵܡܘܣ ܪܘܼܚܵܐ ܀","english":"Also that voice which preaches the path of the kingdom of heaven cries out concerning the kingdom, that within man it is and in it he begins. And if the kingdom fills with life in man who begins, there is no one more foolish than the man who wastes his life. As if he did not waste his life, he wastes the truth, who abandons the path of the broad life and pursues error. Against his own nature and against the truth, man stands, and though he knows, he oppresses himself and his perfection. A great oppression: the dead have oppressed the life that is in them, who have despised the law that the Creator set for their correction. They have abandoned the command of the Most High, who raised them above all, and have loved the sin of the slanderer who made them small. They have cast away the name of the honor of their greatness in his praises, and have given the honor of the name of greatness to the one who is not God. They have trampled the law, the light and the salt, and also the quiet one who preaches the path and sets taste and shows the way. They have blocked his commands, the high wall against the faces of iniquity, and wild beasts have entered, evil habits, and have destroyed its fruits. Locusts and bears and lions, evil beasts, have come upon the vineyard of the law of the work of man. Mosquitoes and gnats and also flies, creeping vermin, have settled on its leaves, have plucked its fruits, and have scattered its seed. In the likeness of vermin, thoughts have crept, wild and untamed, and have climbed and reached the great height of the law of the spirit.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ","severity":"info","text":"The phrase 'kingdom of heaven' (malkūṯā d-raumā) is a standard Syriac Christian term for the celestial realm, often contrasted with earthly existence.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܢܵܡܘܿܣܵܐ ܕܣܵܡ̣ ܒܵܪܘܿܝܵܐ","severity":"info","text":"The 'law that the Creator set' echoes the Mosaic law as divine ordinance, a common theme in Narsai's homilies referencing the Pentateuch.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܵܟܹ̇ܠܩܲܪܨܵܐ","severity":"info","text":"The 'slanderer' (āḵel qarṣā) is a standard Syriac epithet for Satan, literally 'eater of accusation,' reflecting a common patristic trope.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a general admonition to a series of vivid metaphors (vineyard, wild beasts, vermin) illustrating the corruption of divine law, typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܲܪܡ̇ܐ ܢܵܡܘܿܣܵܝܵܐ","severity":"info","text":"The 'vineyard of the law' recalls Isaiah 5:1-7 and patristic allegories of the Church as a vineyard, a common image in Syriac literature.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the quiet one' (ܗܲܕܿܝܼܐܵܐ) is ambiguous; it may refer to a prophet or Christ as a teacher, but the text does not specify."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":":ܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܦ̣ܩܲܪܘ ܘܐܸܫܬܲܚܝܲܢܘ ܒܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ\nܘܠܵܐ ܐܸܬܼܒܲܩܝܼܘ ܒܲܫܟܼܝܼܪ̈ܵܬܲܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܀ :ܟܪܘܿܡ̇ܐ ܕܟܲܠܒܵܐ ܩܢܵܬ̤ ܙܵܢܝܘܼܬܼܵܐ ܠܘܼܩܒܲܠ ܩܘܼܫܬܵܐ\nܘܲܟܼܡܵܐ ܕܟܼܵܐܹ̇ܐ ܒܙܲܠܝܼܠܘܼܬܼܵܗ̇ ܗܝ̤ ܐܲܝܟ ܕܐܝܼܬܹܝܗ̇ ܀ :ܓܲܢܵܒܲܘܼܬܼܵܐ ܠܸܒܼܟܲܬ̤ ܚܘܼܨܦܵܐ ܕܕܹܐܒܼܵܐ ܝܲܥܢܵܐ\nܘܪܸܒܿܘܿ ܩܵܠܵܝܼ̈ܢ ܐܸܢ ܩܵܥܹ̇ܝܢ ܒܵܗ̇ ܠܵܐ ܡܸܬܼܟܲܚܕܼܵܐ ܀ :ܚܣܵܡܵܐ ܦܲܩܪܵܐ ܕܡ̇ܘܠܸܕܼ ܩܸܛܠܵܐ ܦܩ݂ܲܪ ܐܲܝܟ ܐܲܪܝܵܐ\nܘܐܲܪܝܼܡ ܩܵܠܹܗ ܥܲܠ ܕܲܝܵܢܹܐ ܘܠܘܼܚܵܡܲܝ̈ܗܘܿܢ ܀ :ܥܵܠܘܿܒܼܘܼܬܼܵܐ ܗܘ̤ܵܬܼ ܐܲܝܟ ܕܸܒܵܐ ܟܪܘܿܡܬܼܵܢܝܼܬܼܵܐ\nܘܲܟܼܡܵܐ ܕܫܵܬܼ̇ܝܵܐ ܕܡ̇ܐ ܕܲܥܠܝܼܒܹ̈ܐ ܬܘܼܒܼ ܡܸܬܼܠܲܗܩܵܐ ܀ :ܪܸܚܡܲܬܼ ܡܸܣܦܵܐ ܛܸܡܪܲܬ̤ ܦܲܚܹ̈ܐ ܒܝܲܡܵܐ ܘܚܲܒܼܫܑܵܐ\nܘܨܵܕܲܬ̤ ܥܲܡܡܹ̈ܐ ܘܲܡܕܼܝܼ̈ܢܵܬܼܵܐ ܠܓܼܵܘ ܡ̣ܢ ܥܘܼܒܵܗ̇ ܀ :ܪܸܚܡܲܬܼ ܫܘܼܒܼܚܵܐ ܣܸܟܼܪܲܬ̤ ܐܸܕܢܹܝ̈ܗ̇ ܡ̣ܢ ܒܘܼܝܵܢܵܐ\nܘܐܲܝܟ ܐܵܟܹܕܢܵܐ ܫܵܛܲܬ̤ ܚܲܝܠܵܐ ܕܲܒܼܓܼܵܘ ܣܸܦܪܹ̈ܐ ܀ ܕܲܓܵܠܘܼܬܼܵܐ ܒܲܪܬܹܗ ܕܒܼܝܼܫܵܐ ܕܝܲܠܕܹܵܗ̇ ܒܲܥܕܹܢ:\nܥܒܲܪܬܹܗ ܠܐܲܒܼܘܼܗ̇ ܒܐܘܼܡܵܢܘܼܬܼܵܐ ܕܡܹܐܟܲܠ ܩܲܪܨܵܐ ܀ :ܠܬܲܥܠܵܐ ܕܵܡ̇ܝܵܐ ܒܲܗ̈ܦܵܟܵܬܼܵܐ ܕܲܓܵܠܵܬܼ̈ܐ\nܘܐܲܝܟ ܕܲܒܼܢܸܩܥܹ̈ܐ ܚܵܠ̇ܕܵܐ ܒܐܲܪܥܵܐ ܕܠܵܐ ܬܸܬܼܦܲܪܣܸܐ ܀ :ܚܘܼܬܼܪܵܐ ܥܪܵܕܼܵܐ ܕܪܵܕܹܐ ܒܚܘܼܪܒܵܐ ܕܠܵܐ ܒܘܼܝܵܢܵܐ\nܡ̣ܪܲܕܼ ܡ̣ܢ ܢܝܼܪܵܐ ܕܡܲܟܿܝܼܟܼܘܼܬܼܵܐ ܡܫܲܝܢܲܬܼ ܐ̄ܢܵܫܵܐ ܀ :ܪܲܒܿܘܼܬܼ ܟܲܪܣܵܐ ܫܝܘܿܠ ܒܵܠܲܥܬܼܵܐ ܕܠܵܐ ܡܸܬܼܡܲܠܝܵܐ\nܒܠܲܥܬܹ̣ܗ ܠܥܵܠܡܵܐ ܘܠܵܐ ܐܸܬܼܝܲܕܼܥܲܬ̤ ܕܐܸܟܼܠܲܬ̤ ܡܸܕܹܿܡ ܀ :ܪܸܛܢܵܐ ܡܢܝܼܢܵܐ ܕܫܝܼܛ ܒܲܚܙܵܬܹܗ ܘܒܼܝܼܫ ܚܘܼܒܵܠܹܗ\nܥܒ݂ܲܪ ܥܲܠ ܚܲܩܠܵܐ ܕܦܵܪܘܿܫܘܼܬܼܵܐ ܘܚܲܒܸܿܠ ܦܹܐܪܸ̈ܝܗ̇ ܀","english":"The body and soul grew weary and bowed down under the burdens, and they were not preserved in the vessels of their thoughts. The barking of a dog stands against the truth, and the more it barks at its brightness, it is as it is. Audacity bites at the impudence of a wolf, and even if many voices cry out against it, it is not hindered. Greed, the flesh that begets murder, preys like a lion and raises its voice against judges and their laws. Covetousness became like a bear, roaring, and the more it drinks of what it has seized, it is again inflamed. The love of money buried the nets in the sea and gathered them in, and it hunted peoples and cities into its depth. The love of glory closed its ears to supplication, and like a hangman it cut off the power within the books. Falsehood, the daughter of the evil one who bore her after him, surpassed her father in the art of slander. It resembles a fox in its deceitful transformations, and like moles it burrows in the earth without being stopped. Insolence, the madness that runs in the desert without supplication, fled from the thorn of humility that pierces the flesh. Gluttony, the insatiable belly of Sheol, swallowed the world and it was not known that it had consumed anything. Wrath, the bitter poison that rages in its hour and whose harm is evil, passed over the field of discernment and destroyed its fruits.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a catalogue of vices, each personified as an animal or monstrous figure, following the pattern of the previous passage's contrast between truth and error.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܪܘܿܡ̇ܐ ܕܟܲܠܒܵܐ","severity":"info","text":"The phrase 'barking of a dog' (ܟܪܘܿܡ̇ܐ ܕܟܲܠܒܵܐ) personifies false teaching or slander, a common trope in Syriac moral literature for empty noise against truth.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The vices listed—audacity, greed, covetousness, love of money, love of glory, falsehood, insolence, gluttony, wrath—reflect a monastic ascetic context, where such passions are obstacles to spiritual life.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The personification of vices as animals (dog, wolf, lion, bear, fox, mole) echoes the Syriac tradition of the 'Book of the Bee' and other moral bestiaries, though no direct source is cited.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings (e.g., ܦ̣ܩܲܪܘ, ܐܸܫܬܲܚܝܲܢܘ) due to manuscript damage or scribal error; the English draft interprets these as 'grew weary' and 'bowed down' but the exact sense is conjectural.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܦ̣ܩܲܪܘ may be a variant of ܦܩܪ (to be weary) or a corruption; the reading 'grew weary' follows the English draft.","The phrase ܒܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ (burdens) is ambiguous—could refer to physical or spiritual burdens; the context favors moral weight."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":":ܚܸܡܬܼܵܐ ܣܸܦܲܬ̤ ܒܲܕܼܡܘܼܬܼ ܢܘܼܪܵܐ ܒܥܵܒܼܵܐ ܕܢܲܦܫܵܐ\nܘܝܼܩܸܕܼܘ ܐܲܟܲܚ̄ܕܼ ܪ̈ܲܓܼܫܹܐ ܘܙܵܘܥܹ̈ܐ ܒܚܲܡܝܼܡܘܼܬܼܵܗ̇ ܀ :ܐܲܝܟ ܕܲܒܼܢܘܼܪܵܐ ܚ̣̄ܩܸܕܼ ܘܐܸܣܬܲܝܲܛ ܫܲܦܝܼܪ̈ܵܬܼܵܐ\nܘܠܵܐ ܦܵܫ̣ ܦܹܐܪܵܐ ܕܗܲܢܝܼܬܘܼܬܼܵܐ ܒܟܲܪܡܵܐ ܕܐ̄ܢܵܫܵܐ ܀ :ܐܲܝܟ ܚܲܝ̈ܘܵܬܼܵܐ ܥܲܠܘ̣ ܚܘܼ̈ܬܼܚܵܬܹܐ ܠܓܼܵܘ ܕܲܝܵܢܵܐ\nܘܐܸܟܲܠܘ̣ ܦܹܐܪ̈ܵܘܗܝ ܘܫܲܒܼܩ̣ܘܼܗܝ ܥܲܪܛܸܠ ܐܲܝܟ ܕܲܒܼܣܲܬܼܘܵܐ ܀ :ܣܲܬܼܘܵܐ ܩܲܫܝܵܐ ܕܲܪ̈ܓܼܝܼܓܼܵܬܼܵܐ ܢܓܲܪ ܒܲܒܼܪܝܼܬܼܵܐ\nܘܲܒܼܛܸܠ ܥܵܠܡܵܐ ܡ̣ܢ ܦܘܼܠܚܵܢܵܐ ܪܘܼܚܵܢܵܝܵܐ ܀ :ܚܸܫܟܵܐ ܕܛܘܼܥܝܲܝ ܠܸܠܝܵܐ ܕܲܬܼܪܹܝܢ ܥܠܲܒ̣ ܠܲܫܪܵܪܵܐ\nܘܲܣܠܸܩ ܙܹܐܦܵܐ ܠܕܲܪܓܼܵܐ ܪܵܡܵܐ ܠܥܸܠ ܡ̣ܢ ܩܘܼܫܬܵܐ ܀ :ܐܲܝܟ ܐܝܼܡܵܡܵܐ ܕܝܲܪ̈ܝܲܚ ܣܲܬܼܘܵܐ ܙܥܲܪ ܛܵܒܼܵܬܼ̈ܐ\nܘܐܲܝܟ ܪܲܒܿܘܼܬܼܵܐ ܕܠܲܝ̈ܠܵܘܵܬܼܵܐ ܥܫܸ݂ܢ ܒܝܼ̈ܫܵܬܼܵܐ ܀ :ܠܲܝܬܿ ܒܹܗ ܒܕܼܵܪܲܢ ܕܘܼܡܝܵܐ ܕܩܲܝܛܵܐ ܒܦܘܼܠܚܵܢ ܚܲܝܹ̈ܐ\nܘܠܲܝܬܿ ܕܲܡܥܲܙܸܐ ܩܕܼܵܡ ܚܘܼ̈ܬܼܵܚܵܬܹܐ ܐܲܝܟ ܕܲܒܼܚܘܼܡܵܐ ܀ :ܐܲܝܟ ܕܲܒܼܣܲܬܼܘܵܐ ܚܒܼܝܼܫ ܪܸܥܝܵܢܵܐ ܒܗܲܝܟܲܠ ܦܲܓܼܪܵܐ\nܘܲܡܥܵܘܸܟ ܠܵܗ̇ ܠܟܲܫܝܼܪܘܼܬܹܗ ܥܲܪܝܵܐ ܕܥܵܘ̣ܠܵܐ ܀ :ܒܥܵܒܼܘܿܪ̈ܝܵܬܼܵܐ ܩܲܝܛܵܐ ܗܲܢܝܼ ܠܐܲܪ̈ܥܵܢܵܝܹܐ\nܘܒܲܥܬܼܝܼ̈ܕܼܵܬܼܵܐ ܒܣܲܬܼܘܵܐ ܟܡܝܼܪܵܐ ܡܢܵܚܝܼܢ ܠܲܡܦܵܫ ܀ :ܠܦܠܚܵܢ ܥܵܘ̣ܠܵܐ ܙܥܘܿܪ ܫܘܼܚܠܵܦܵܐ ܕܝܲܪ̈ܚܲܝ ܫܲܢ̄ܬܵܐ\nܘܲܠܕܘܼܪܵܫܵܐ ܕܙܲܕܼܝܼܩܘܼܬܼܵܐ ܘܠܵܐ ܚܲܕܼ ܝܵܘܡܵܐ ܀ :ܒܲܫܟܼܝܼܪ̈ܵܬܼܵܐ ܩܲܝܛܵܐ ܘܣܲܬܼܘܵܐ ܘܠܵܐ ܐ̄ܢܵܫ ܡܲܡܐܸܢ\nܘܲܒܼܬܲܩ̈ܢܵܬܼܵܐ ܦܸܠܓܿܘܼܬܼ ܝܵܘܡ̇ܐ ܘܣܲܓܿܝܼ ܪܸܛܢܵܐ ܀ :ܡ̇ܙܘܿܢ ܙܲܒܼܢܵܐ ܠܲܝܬܿ ܣܲܒܼܥܘܼܬܼܵܐ ܠܲܡܟܲܢܵܫܘܼ\nܘܩܹܢܝܵܢ ܚܲܝܹ̈ܐ ܟܣܸܐ ܥܸܢܝܵܢܹܗ ܐܲܝܟ ܝܲܬܿܝܼܪܵܐ ܀","english":"Anger placed a fire in the likeness of a flame in the vessel of the soul, and the senses and limbs burned together in its heat. As a fire blazed and consumed the beautiful things, and no fruit of tranquility remained in the vineyard of humanity. As wild beasts, the passions entered into the den of the heart, and devoured its fruits and left it bare like winter. A harsh winter of disturbances raged in creation, and the world ceased from spiritual labor. The darkness of error, the night of doubt, overcame the truth, and falsehood ascended to a high rank above righteousness. As the days of winter are few in good things, and as the multitude of nights, so evil abounded. There is in our generation no likeness of summer in the labor of life, and no one who trembles before the passions as before a fever. As in winter, the mind is imprisoned in the temple of the body, and the nakedness of iniquity twists its diligence. Through the channels of summer, the season brings life to the earthly ones, and through the storms of winter, the hidden one conceals the soul. For the labor of iniquity, the change of the months of the year is small, and for the pursuit of righteousness, not even one day. In the harvests of summer and winter, humanity does not become weary, and in the divisions of the day, there is much murmuring. The sacrifice is exhausted, there is no satiety for the one who offers, and the end of life conceals its weariness as something excessive.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܚܸܡܬܼܵܐ","severity":"info","text":"Anger is personified as a fire that consumes the soul, continuing the series of vices from the previous passage.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܲܬܼܘܵܐ","severity":"info","text":"Winter (ܣܲܬܼܘܵܐ) is used metaphorically for spiritual barrenness and moral decay, contrasting with summer's life-giving labor.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܟܲܪܡܵܐ","severity":"info","text":"The vineyard (ܟܲܪܡܵܐ) is a common Syriac image for the human soul or community, often linked to ascetic cultivation.","cites":[],"named_sources":["Narsai Homilies"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܲܝܟ","severity":"info","text":"The repeated simile marker ܐܲܝܟ ('as') structures the passage into a series of comparisons between vices and natural phenomena.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܸܫܟܵܐ ܕܛܘܼܥܝܲܝ","severity":"info","text":"The pairing of darkness and error (ܚܸܫܟܵܐ ܕܛܘܼܥܝܲܝ) echoes a common Syriac dualism of truth versus falsehood.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡ̇ܙܘܿܢ ܙܲܒܼܢܵܐ","severity":"caution","text":"The phrase ܡ̇ܙܘܿܢ ܙܲܒܼܢܵܐ ('the sacrifice is exhausted') is ambiguous: it may refer to liturgical exhaustion or to the depletion of moral effort.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the hidden one' (ܟܡܝܼܪܵܐ) in the winter storm is unclear—possibly a demonic force or a personification of sin.","The phrase 'the end of life conceals its weariness' may be read as either a lament or a warning about hidden spiritual fatigue."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":":ܐܲܝܟ ܝܲܬܿܝܼܪܵܐ ܚܫܝܼܒܼ ܥܲܠ ܣܲܟܼܠܹ̈ܐ ܥܸܢܝܵܢ ܪܘܼܚܵܐ\nܘܐܲܝܟ ܕܲܒܼܠܸܠܝܵܐ ܫܠܹܝܢ ܘܲܒܼܗܝܼܠܝܼܢ ܡ̣ܢ ܛܵܒܼܵܬܹ̈ܐ ܀ :ܐܲܝܟ ܕܲܒܼܫܸܢܬܼܵܐ ܛܲܒܿܝܼܥ ܦܲܓܼܪܵܐ ܥܲܡ ܪܸܥܝܵܢܵܐ\nܘܠܵܐ ܡܸܬܿܬܿܥܝܼܪܝܼܢ ܠܩܵܠ ܟܘܼܘܵܢܵܐ ܕܡܲܩܢܹܐ ܚܲܝܹ̈ܐ ܀ ܫܸܢܬܼܵܐ ܕܥܵܘ̣ܠܵܐ ܪܚܝܼܡܵܐ ܣܲܓܿܝܼ ܠܲܚܒܸܢܵܢܹ̈ܐ:\nܘܠܵܐ ܗܲܢܝܼ ܠܗܘܿܢ ܠܡܸܫܡܲܥ ܩܵܠܵܐ ܕܥܹܕܵܢ ܨܲܦܪܵܐ ܀ :ܒܡܸܣܟܹܿܢܘܼܬܼܵܐ ܪܓܼܝܼܓܼܝܼܢ ܠܲܡܦܵܫ ܒܢܲܝ̈ ܡܸܣܟܹܿܢܵܐ\nܘܠܵܐ ܡܸܬܼܝܲܐܒܼܝܼܢ ܠܥܘܼܬܼܪܵܐ ܪܲܒܵܐ ܕܲܟܼܣܸܐ ܒܪܵܘܡܵܐ ܀ :ܒܐܲܬܼܪܵܐ ܕܪܵܘܡܵܐ ܟܣܸܐ ܒܘܼܣܵܡܵܐ ܕܠܵܐ ܡܸܬܼܚܲܒܲܠ\nܘܥܲܠ ܐܲܪ̈ܥܵܢܹܐ ܐܲܪܥܵܐ ܪܚܝܼܡܵܐ ܛܵܒܼ ܡ̣ܢ ܪܵܘܡܵܐ ܀ :ܫܡܲܝܵܢ̈ܝܵܬܼܵܐ ܕܠܵܐ ܡܸܬܼܚܲܙ̈ܝܵܢ ܡ̣ܠܲܟ ܠܲܟܼܝܵܢܲܢ\nܘܥܲܦܪ̈ܵܢܵܝܹܐ ܒܥܲܦܪܵܐ ܒܵܥܹ̇ܝܢ ܠܲܡܩܵܘܵܝܘܼ ܀ :ܒܪܵܘܡ̇ܐ ܩܲܒܼ݂ܥܹܗ ܠܢܝܼܫܵܐ ܚܲܝܵܐ ܕܫܘܼܘܕܵܝ ܡܸܠܵܘ̈ܗܝ\nܘܠܲܝܬܿ ܕܡܕܲܡܸܐ ܐܵܦܠܵܐ ܒܡܸܠܹ̈ܐ ܠܡܸܝܢܵܐ ܠܩܘܼܒܼܠܹܗ ܀ :ܒܚܲܝܠܵܐ ܕܪܘܼܚܵܐ ܬܲܪܓܸܿܡ ܐܸܢܹܝܢ ܠܲܥܬܼܝܼ̈ܕܼܵܬܼܵܐ\nܘܐܲܝܟ ܕܲܒܼܨܸܒܼܥܵܐ ܐܸܢܹܝܢ ܒܝܲܕܼ ܟܵܪ̈ܘܿܙܵܘܗܝ ܀ :ܐܲܝܟ ܕܲܒܼܕܲܦܵܐ ܨܵܪ ܒܲܡܓܲܠܹ̈ܐ ܛܘܼܒܹ̈ܐ ܘܢܸܓܼ̈ܕܹܿܐ\nܕܢܸܗܘܸܐ ܫܲܠܝܼܛ ܠܥܲܝܢܲܝ̈ ܒܸܣܪܵܐ ܠܡܸܚܙܵܐ ܕܟܲܣ̈ܝܵܢ ܀ :ܒܲܕܼܡܘܼܬܼ ܨܲܠܡܵܐ ܩ̣ܒܲܥ ܦܘܼܩܕܼܵܢܵܘ̈ܗܝ ܒܲܟܼܬܼܝܼ̈ܒܼܵܬܼܵܐ\nܕܢܸܚܙܘܿܢ ܐ̄ܢܵܫܵܐ ܫܪܵܪܵܐ ܕܲܫܡܹܗ ܒܝܲܕܼ ܓܲܠ̈ܝܵܬܼܵܐ ܀ :ܒܓܼܵܘ ܦܵܠܵܛܝܼܢ ܕܲܟܼܬܼܝܼ̈ܒܼܵܬܼܵܐ ܪܫܲܡ̣ ܟܲܣܝܘܼܬܹܗ\nܕܢܸܥܘܿܠ ܟܠܢܵܫ ܢܚܘܼܪ ܒܐܝܼܬܼܘܼܬܼܵܐ ܒܚܲܕܼ ܐܵܬܼ̈ܘܬܼܵܐ ܀ :ܪܲܒܿܘܼܬܼ ܚܘܼܒܹܿܗ ܨܒܼܵܐ ܕܲܢܚܵܘܸܐ ܠܲܥܒܼܵܕܼ ܐܝܼܕܵܘ̈ܗܝ\nܘܲܟܼܬ݂ܲܒܼ ܣܸܦܪܵܐ ܘܐܲܗܓܿܝܼ ܐܸܢܘܿܢ ܚܘܼܒܵܢܵܐܝܼܬܼ ܀","english":"Anger placed a fire in the likeness of a flame in the vessel of the soul, and the senses and limbs burned together in its heat. As a fire blazed and consumed the beautiful things, and no fruit of tranquility remained in the vessel. Like a tyrant, he considered the foolish ones worthy of the spirit's wrath, and like a whirlwind, he was calm and hastened away from the good things. Like a beast, the body together with the mind was submerged, and it was not roused by the voice of the call that proclaims life. The beast of iniquity loved the dens greatly, and it did not incline its ear to hear the voice of the church at dawn. In poverty, it was eager for the soul among the poor, and it was not grieved for the great wealth that is hidden in height. In the place of height, a joy that cannot be destroyed is hidden, and upon the earth, the earth loved the good more than the height. The heavenly ones, who cannot be seen, are full of hidden things, and the earthly ones seek to stand firm in the earth. In the height, he fixed the living foundation of the confession of his words, and there is none who can compare, not even in words, to approach his likeness. By the power of the spirit, he interpreted the future things, and like a finger, he pointed through his heralds. Like a threshold, he formed the good things and the cords in the revelations, so that he might rule over the eyes of the flesh to see the hidden things. In the form of an image, he fixed his commandments in the writings, so that all might see the true physician whose name is by the revelations. Within the palace of the writings, he inscribed his concealment, so that every man might enter and see the essence in one letter. The greatness of his love desired to show the works of his hands, and he wrote a book and read it as a debt of love.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܘܼܚܵܐ","severity":"info","text":"The Syriac ܪܘܼܚܵܐ (rūḥā) can mean 'spirit' or 'wind'; here it likely denotes the spirit's wrath, consistent with Narsai's moral psychology.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܸܢܬܼܵܐ","severity":"info","text":"The Syriac ܫܸܢܬܼܵܐ (šeṯṯā) means 'beast' or 'wild animal', continuing the animal imagery for passions.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܹܕܵܢ ܨܲܦܪܵܐ","severity":"info","text":"The phrase 'voice of the church at dawn' likely refers to the liturgical call to prayer, a key element of Syriac monastic discipline.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from the metaphor of fire to a series of similes (tyrant, whirlwind, beast) illustrating the soul's degradation.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The contrast between 'heavenly ones' and 'earthly ones' echoes a common Syriac ascetic trope, found also in Ephrem's hymns.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at 'ܒܲܕܼܡܘܼܬܼ ܨܲܠܡܵܐ' is ambiguous: it may mean 'in the form of an image' or 'as a likeness', affecting interpretation of the following clause.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܲܕܼܡܘܼܬܼ ܨܲܠܡܵܐ' could be read as 'in the form of an image' or 'as a likeness', with implications for the nature of the commandments.","The identity of the 'true physician' (ܐ̄ܢܵܫܵܐ ܫܪܵܪܵܐ) is not explicitly named; it may refer to Christ or to a spiritual teacher."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":":ܚܹܝܠ ܪܲܒܿܘܼܬܹܗ ܨܵܪ ܒܐܵܬܼ̈ܘܼܬܼܵܐ ܠܵܘ ܐܝܼܬܼܘܼܬܹܗ\nܘܣܵܥܘܿܪܘܼܬܹܗ ܚܒܲܫ̣ ܒܲܡܓܲܠܹ̈ܐ ܘܠܵܘ ܟܲܣܝܘܼܬܹܗ ܀ :ܠܒܼܘܼܝܵܐ ܐ̄ܢܵܫܵܐ ܒ̣ܢܵܐ ܦܵܠܵܛܝܼܢ ܕܲܟܼܬܼܝܼ̈ܒܼܵܬܼܵܐ\nܘܐܲܥܸܠ ܣܵܡ̣ ܒܵܗ̇ ܥܘܼܗܕܵܢ ܐ̄ܪ̈ܵܙܹܐ ܕܲܣܬܝܼܪ̈ܵܬܹܗ ܀ :ܐܲܝܟ ܒܹܝܬܼ ܓܲܙܵܐ ܥܒ݂ܲܕܼ ܢܵܡܘܿܣܵܐ ܪܘܼܚܵܢܝܵܐ\nܘܟܲܢܸܫ ܘܲܡ̣ܠܵܝܗܝ ܓܙܵܪ̈ܲܝ ܕܝܼܢܹ̈ܐ ܕܥܲܠ ܣܵܪ̈ܘܿܚܹܐ ܀ :ܒܹܝܬܼ ܡܲܠܟܿܘܼܬܼܵܐ ܒ̣ܢܵܐ ܠܹܗ ܒܐܲܪܥܵܐ ܡܠܸܐ ܟܠ ܒܸܪ̈ܝܵܢ\nܘܐܲܫܠܸܛ ܐ̄ܢܵܫܵܐ ܕܲܢܕܲܝܪܘܼܢ ܒܹܗ ܩܲܕܿܝܼܫܵܐܝܼܬܼ ܀ :ܐܲܣܸܢ ܣܵܡ̣ ܒܹܗ ܓܲܙܵܐ ܕܪܘܼܚܵܐ ܕܠܵܐ ܡܸܣܬܲܝܲܟ\nܕܢܸܗܘܸܐ ܣܵܦܹ̇ܩ ܠܐܲܪ̈ܥܵܢܵܝܹܐ ܘܠܲܫܡܲܝܵܢܹ̈ܐ ܀ :ܥܒ݂ܲܕܼ ܓܹܐܙܲܒܼܪ̈ܵܘܗܝ ܒܢܲܝܵ̈ܐ ܕܚܘܼܒܹܿܗ ܩܲܪ̈ܝܲܝ ܒܲܫܡܹܗ\nܕܲܢܦܲܠܓܼܘܼܢܵܝܗܝ ܚܲܟܿܝܼܡܵܐܝܼܬܼ ܐܲܝܟ ܝܵܕܼܘܿܥܹ̈ܐ ܀ :ܢܵܛ̇ܪ̈ܲܝ ܓܲܙ̣ܵܐ ܐܲܠܵܗܵܝܵܐ ܗܘ̤ܵܘ ܓܲܢܵܒܹ̈ܐ\nܘܚܲܠܸܦܘ ܥܘܼܬܼܪܵܐ ܕܲܫܒܼܝܼ̈ܚܵܬܼܵܐ ܒܲܨܥܝܼܪ̈ܵܬܼܵܐ ܀ :ܒܢܲܝ̈ ܦܵܠܵܛܝܼܢ ܐܲܦܸܩܘ ܐ̄ܪ̈ܵܙܹܐ ܕܲܡܠܸܟ ܡܲܠ̈ܟܹܿܐ\nܘܐܲܪܝܼܡܘ ܐܝܼܕܼܵܐ ܥܲܠ ܒܵܪܘܿܝܵܐ ܕܝܲܩܲܪ ܐܸܢܘܿܢ ܀ :ܥܲܒܼܕܲܝ̈ ܡܲܠܟܵܐ ܥܪܲܩ̣ܘ ܡ̣ܢ ܡܲܠܟܵܐ ܕܡܲܡܠܸܟ ܥܲܠ ܟܠ\nܘܲܩ̣ܛܲܪܘ ܐ̄ܪ̈ܵܙܹܐ ܥܲܡ ܡܵܪܘܿܕܼܵܐ ܕܢܸܗܘܘܿܢ ܕܝܼܠܹܗ ܀ :ܒܢܲܝ̈ ܡܲܠܟܿܘܼܬܼܵܐ ܫܒܲܩ̣ܘ ܥܸܢܝܵܢܵܐ ܕܒܹܝܬܼ ܡܲܠܟܿܘܼܬܼܵܐ\nܘܫܲܪܝܼܘ ܡܬܲܢܹܝܢ ܥܲܠ ܣܘܼܥܪ̈ܵܢܹܐ ܕܐܲܟܵܪܘܼܬܼܵܐ ܀ :ܙܡܝܼܢܲܝ̈ ܚܲܬܼܢܵܐ ܣܢܵܘ ܒܘܼܣܵܡܵܐ ܪܘܼܚܵܢܵܝܵܐ\nܘܲܢܦܲܩ̣ܘ ܦܵܗܹ̇ܝܢ ܒܹܝܬܼ ܐܘܼܪ̈ܚܵܬܼܵܐ ܠܡܸܬܿܬܿܓܵܪܘܼ ܀ :ܒܢܲܝ̈ ܐܲܠܵܗܵܐ ܕܲܫܘ̣ܵܘ ܠܲܫܡܵܐ ܕܠܵܐ ܡ̇ܝ̈ܘܿܬܹܐ\nܢܚܸܬܼܘ ܡ̣ܢ ܕܲܪܓܼܵܐ ܐܲܠܵܗܵܝܵܐ ܘܩܵܡ̣ܘ ܥܲܠ ܐܲܪܥܵܐ ܀","english":"the vessel. The great power of his anger pressed upon the letters, not upon his essence, and gathered his actions in the limbs, not in his covering. The man sought a palace of the tablets of the scriptures and placed within it the memory of the mysteries of his secrets. Like a treasury, he made a spiritual law and gathered and filled it with the decrees of judgments concerning the erring. He sought a kingdom for himself in the land, filled all creatures, and established the rule of the dweller within him in a holy manner. He placed within it a treasury of the spirit that cannot be counted, which would suffice for the earthly and the heavenly. He made his treasurers from the sons of his love, who are called by his name, so that they might wisely distribute their portions like knowers. The keepers of the divine treasury were chosen ones, and they exchanged the wealth of glories for trifles. The sons of the palace brought out the secrets of the king of kings and raised a hand against the creator of the honor of his essence. The servants of the king fled from the king who rules over all and bound secrets with the rebel who would be his own. The sons of the kingdom abandoned the custom of the royal house and began to traffic in the works of agriculture. The guests of sin drank spiritual delight and went out to shine in the streets for trade. The sons of God who were equal to the name of the immortals descended from the divine rank and stood upon the earth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܚܹܝܠ ܪܲܒܿܘܼܬܹܗ ܨܵܪ ܒܐܵܬܼ̈ܘܼܬܼܵܐ ܠܵܘ ܐܝܼܬܼܘܼܬܹܗ","severity":"info","text":"The phrase contrasts the outward manifestation of anger (letters, actions) with its hidden essence, a theme of interior vs. exterior in Narsai's ascetic psychology.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܵܠܵܛܝܼܢ","severity":"info","text":"Syriac 'palace' (from Greek παλάτιον) here metaphorically denotes the scriptural canon as a royal structure housing divine mysteries.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܓܙܵܪ̈ܲܝ ܕܝܼܢܹ̈ܐ ܕܥܲܠ ܣܵܪ̈ܘܿܚܹܐ","severity":"info","text":"The 'decrees of judgments concerning the erring' likely alludes to ecclesiastical canons or biblical laws (e.g., Leviticus, Deuteronomy) applied to sinners.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܒܢܲܝ̈ ܐܲܠܵܗܵܐ ܕܲܫܘ̣ܵܘ ܠܲܫܡܵܐ ܕܠܵܐ ܡ̇ܝ̈ܘܿܬܹܐ","severity":"info","text":"The 'sons of God' who descend from a divine rank reflect Narsai's monastic audience, for whom spiritual fall is a central concern in ascetic literature.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܣܸܢ ܣܵܡ̣ ܒܹܗ ܓܲܙܵܐ ܕܪܘܼܚܵܐ ܕܠܵܐ ܡܸܣܬܲܝܲܟ","severity":"info","text":"The 'inexhaustible treasury of the spirit' parallels Ephrem's imagery of the Spirit as a boundless treasure (e.g., Hymns on Faith 10).","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܩ̣ܛܲܪܘ ܐ̄ܪ̈ܵܙܹܐ ܥܲܡ ܡܵܪܘܿܕܼܵܐ","severity":"caution","text":"The phrase 'bound secrets with the rebel' is ambiguous: it may refer to conspiratorial alliance with Satan or to heretical collusion; the Syriac allows both readings.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the rebel' (ܡܵܪܘܿܕܼܵܐ) is unclear: it could be Satan, a heretical teacher, or a generic figure of rebellion.","The 'sons of God' (ܒܢܲܝ̈ ܐܲܠܵܗܵܐ) may refer to monks, angels, or baptized Christians; the context favors monks."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܡ̣ܝܼܬܼܘ ܡ̇ܝܘܿܬܹ̈ܐ ܕܲܡܟܲܢܹܝܢ ܗ̄ܘ̣ܵܘ ܠܵܐ ܡ̇ܝܘܿܬܹ̈ܐ\nܘܲܦܣܲܩ̣ܘ ܣܲܒܼܪܵܐ ܕܠܵܐ ܬܘܼܒܼ ܦܵܢܹ̇ܝܢ ܠܲܫܡܵܐ ܕܐܵܘܒܸܿܕܼܘ ܀ :ܒܟܼܠܗܹܝܢ ܛܲܠܡ̣ܘܼܗܝ ܠܪܸܡܙܵܐ ܟܲܣܝܵܐ ܕܝܲܩܲܪ ܐܸܢܘܿܢ\nܘܫܵܛ̣ܘ ܢܵܡܘܿܣܹܗ ܘܕܲܠܸ̇ܠܘ ܡܸܠܵܘ̈ܗܝ ܕܠܵܐ ܡܸܫܬܲܪ̈ܝܵܢ ܀ :ܒܝܲܕܼ ܢܵܡܘܿܣܵܐ ܢܲܣܝܼ ܐܸܢܘܿܢ ܕܲܟܼܡܵܐ ܣܢ̣ܵܐܘܼܗܝ\nܘܒܲܟܼܬܼܝܼ̈ܒܼܵܬܼܵܐ ܒܲܚܝܼܪܹܗ ܠܙܹܐܦܵܐ ܕܪܸ̈ܥܝܵܢܲܝܗܘܿܢ ܀ :ܐܲܝܟ ܕܲܠܟܼܘܼܪܵܐ ܐܲܥܸܠ ܐܸܢܘܿܢ ܒܝܲܕܸ ܦܘܼܩܕܵܢܵܘ̈ܗܝ\nܘܕܲܟܿܝܼ ܐܸܢܘܿܢ ܘܠܵܐ ܐܸܬܿܕܲܟܿܝܼܘ ܡ̣ܢ ܣܲܢ̈ܝܵܬܼܵܐ ܀ :ܬܵܘ ܟܹܝܬܼ ܢܹܐܡܲܪ ܐܲܝܟ ܒܲܪܬܼ ܩܵܠܵܐ ܕܲܢܒܼܝܼܘܼܬܼܵܐ\nܕܲܣܪܝܼܩܵܐܝܼܬܼ ܨܲܪܦܲܢ ܪܘܼܚܵܐ ܒܟܼܘܼܪ ܢܵܡܘܿܣܵܐ ܀ :ܢܬܲܢܸܐ ܚܸܣܕܲܢ ܐܲܝܟ ܐܹܪܲܡܝܵܐ ܠܲܒܼܢܲܝ̈ ܥܲܡܹܗ\nܕܲܕܠܵܐ ܝܘܼܬܼܪܵܢ ܗܘ̤ܵܬܼ ܡܲܪܕܿܘܼܬܼܵܐ ܨܼܝܕܼ ܒܝܼܫܘܼܬܿܢ ܀ :ܣܲܓܿܝܼ ܕܵܡ̇ܝܵܐ ܛܵܠܘܿܡܘܼܬܿܢ ܠܕܲܝܗܘܼܕܵܝܹ̈ܐ\nܘܝܲܬܼܝܼܪ ܡܸܢܗܘܿܢ ܡ̣ܪܲܕܼ ܪܥܝܵܢܲܢ ܡ̣ܢ ܝܘܼܠܦܵܢܵܐ ܀ :ܠܵܐ ܣܢ̣ܵܘ ܥܲܡܵܢ ܠܡܸܠܲܝ̈ ܪܘܚܵܐ ܐܲܝܟ ܡ̇ܐ ܕܲܚܢܲܢ\nܘܠܵܐ ܐܸܬܼܦܲܠܲܓܼܘ ܥܲܠ ܕܲܥܬܼܝܼܕܵܢ ܒܕܼܘܼܡܝܵܐ ܕܝܼܠܲܢ ܀ :ܠܵܐ ܫܵܛ̣ܘ ܘܐܲܣܠܝܼܘ ܝܼܣܲܪ̈ܵܠܵܝܹܐ ܠܪ̈ܲܒܵܢܲܝܗܘܿܢ\nܐܲܟܼܡܵܐ ܕܨܲܚܝܼܘ ܘܨܲܥܲܪܘ ܥܲܡܡܹ̈ܐ ܠܝܵܕܼܥܲܝ̈ ܩܘܼܫܬܵܐ ܀ :ܠܵܐ ܐܸܬܼܓܲܕܲܦ ܫܸܡ ܒܵܪܘܿܝܵܐ ܒܹܝܬܼ ܥܸܒܼܪ̈ܵܝܹܐ\nܐܲܝܟ ܨܘܿܚ̈ܝܵܬܼܵܐ ܕܨܲܚܝܼܘ ܚܲܢܦܹ̈ܐ ܠܗܲܝܡܵܢܘܼܬܲܢ ܀ :ܫܒܲܪ ܗ̄ܘ̣ܵܐ ܥܲܡܵܐ ܠܘܵܬܼ ܕܘܼܒܵܪܵܐ ܕܲܓܼܡܝܼܪܘܼܬܼܵܐ\nܘܲܠܦܘܼܬܼ ܙܲܒܼܢܹܗ ܠܵܐ ܥܕܝܼܠ ܣܲܓܿܝܼ ܒܐܲܝܠܹܝܢ ܕܐܲܡܪܲܚ ܀ :ܥܡܡܹ̈ܐ ܕܩܲܒܸܿܠܘ ܐܲܓܝܼܪܵܐ ܓܡܝܼܪܵܐ ܕܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ\nܗܦܲܟܼܘ ܠܲܥܝܵܕܹ̈ܐ ܕܙܲܠܝܼܠܘܼܬܼܵܐ ܛܵܒܼ ܡ̣ܢ ܫܲܒܼܪܹ̈ܐ ܀","english":"They died the deaths of the tablets, not the deaths of the letters, and they cut off hope that the name of those they destroyed would ever again be active. With all their limbs they trampled the hidden sign of the weight of the letter, and they rejected his law and emptied his words, which are indissoluble. By means of the law the letter was hidden, how many times he besought them, and through the scriptures he chose the foam of their thoughts. As if into a furnace the letter entered by means of his commandments, and the letter was purified, but they were not purified from the sects. Again, then, he speaks like a daughter of the voice of chastity, who vainly exercises the spirit in the furnace of the law. He spreads his grace like Jeremiah to the sons of his people, for whom there was no profit in rebellion against wickedness. Your tyranny is very similar to that of the Jews, and your thoughts rebel more than theirs from instruction. They did not thirst for the words of the spirit as they did for water, nor did they dispute about the future in the silence of their own. The Israelites did not reject and cast off their teachers, as the peoples thirsted and raged against the knowers of truth. The name of the Creator was not blasphemed among the Hebrews, as the blasphemies with which the impious raged against our faith. The people were broken towards the conduct of perfection, and at the time of his sacrifice he did not delay much in those we have mentioned. The peoples who received the full wage of the kingdom of Rome turned the customs of frivolity better than the youths.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡ̇ܝܘܿܬܹ̈ܐ ܕܲܡܟܲܢܹܝܢ","severity":"info","text":"The phrase 'deaths of the tablets' contrasts the physical destruction of the tablets (the medium) with the survival of the letters (the content), a key metaphor in Narsai's epistemology of scripture.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܹܪܲܡܝܵܐ","severity":"info","text":"The reference to Jeremiah spreading grace to the sons of his people alludes to the prophet's intercessory role (cf. Jer 7:25–29), used here to contrast divine mercy with the people's rebellion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܥܡܡܹ̈ܐ ܕܩܲܒܸܿܠܘ ܐܲܓܝܼܪܵܐ ܓܡܝܼܪܵܐ ܕܡܲܠܟܿܘܼܬܼ ܪܵܘܡ̇ܐ","severity":"info","text":"The 'full wage of the kingdom of Rome' likely refers to the Christian Roman Empire's patronage of the Church, which Narsai contrasts with the 'customs of frivolity' adopted by recipient peoples.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܛܵܠܘܿܡܘܼܬܿܢ ܠܕܲܝܗܘܼܕܵܝܹ̈ܐ","severity":"info","text":"The comparison of the addressee's tyranny to that of the Jews is a common polemical trope in Syriac literature, equating doctrinal error with Jewish obstinacy.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage 13","severity":"info","text":"This passage continues the narrative of the letter's persecution, moving from the destruction of tablets to a series of contrasts between the faithful and the rebellious, culminating in a critique of those who received Roman patronage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'letter' (ܐܸܢܘܿܢ) is ambiguous: it may refer to the written law, the divine word, or a personification of scripture.","The phrase 'daughter of the voice of chastity' (ܒܲܪܬܼ ܩܵܠܵܐ ܕܲܢܒܼܝܼܘܼܬܼܵܐ) is obscure; it may be a metaphor for a prophetic or ascetic utterance."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":":ܐܲܪܦܝܼܘ ܐܘܼܟܼܠܵܐ ܕܣܝܼܡ ܒܲܟܼܬܼܵܒܼܵܐ ܕܠܵܐ ܡܸܬܼܚܲܒܲܠ\nܘܲܗܦܲܟܼܘ ܝܵܢ̇ܩܝܼܢ ܚܲܠܒܼܵܐ ܪܲܦܝܵܐ ܕܲܢܛܘܼܪ̈ܵܬܼܵܐ ܀ :ܡܨܲܚܹܝܢ ܟܠܫܵܥ ܠܝܗ̄ܘܼܕܼܵܝܘܼܬܼܵܐ ܘܲܠܚܲܢܦܘܼܬܼܵܐ\nܘܠܵܐ ܡܸܬܼܒܲܝܢܝܼܢ ܕܲܟܼܡܵܐ ܒܣܝܼܪܝܼܢ ܡ̣ܢ ܬܲܪ̈ܬܲܝܗܹܝܢ ܀ :ܕܵܝ̇ܢܝܼܢ ܥܲܡܗܘܿܢ ܕܥܲܠ ܡ̇ܢ ܛܵܥܹ̇ܝܢ ܡ̣ܢ ܨܹܝܕܼ ܩܘܼܫܬܵܐ\nܘܠܵܐ ܡܸܬܼܒܲܩܹܝܢ ܕܗܸܢܘܿܢ ܛܵܥܹ̇ܝܢ ܡ̣ܢ ܛܵܥܲܝܵ̈ܐ ܀ :ܡܝܲܩܪܝܼܢ ܚܲܢܦܹ̈ܐ ܠܐܲܠܵܗܵܝ̈ܗܘܿܢ ܐܲܝܟ ܕܠܛܵܒܹ̈ܐ\nܘܐܲܠܵܗ ܟܠܵܐ ܒܣܸܐ ܠܝܼܩܵܪܹܗ ܡ̣ܢ ܣܵܓܼܘܿܕܼܵܘ̈ܗܝ ܀ ܪܚܝܼܡ ܝܘܼܠܦܵܢܵܐ ܕܟܼܠ ܗܹܪܹ̈ܣܝܼܣ ܥܲܠ ܫܵܡܘܿܥܵܘ̈ܗܝ:\nܘܝܘܼܠܦܵܢ ܩܘܼܫܬܵܐ ܫܝܼܛ ܘܲܡܨܲܥܲܪ ܡ̣ܢ ܫܡܵܫܵܘ̈ܗܝ ܀ :ܥܢܹܝܢ ܝܗ̄ܘܼܕܵܝܹ̈ܐ ܒܲܢܛܘܼܪ̈ܵܬܼܵܐ ܕܠܵܐ ܫܲܪܝܼܪ̈ܵܢ\nܘܟܲܕܼ ܛܵܒܼ ܡܲܣܠܹܝܢ ܚܦܝܼܛܝܼܢ ܣܵܓܲܝܼ ܐܲܝܟ ܒܲܝܬܵܝܹ̈ܐ ܀ :ܢܵܛ̇ܪܝܼܢ ܛܲܟܼܣܵܐ ܕܪ̈ܲܒܵܢܲܝܗܘܿܢ ܡ̇ܢܝܼܢܵܝܹ̈ܐ\nܘܠܵܐ ܡܸܬܼܪܲܦܹܝܢ ܡ̣ܢ ܕܘܼܒܵܪܗܘܿܢ ܟܲܕܼ ܛܵܒܼ ܙܹܐܦܵܐ ܗ̄ܘ̣ ܀ :ܦܵܪܥܝܼܢ ܚܘܼܒܵܐ ܠܡܲܠܦܵܢܲܝ̈ܗܘܿܢ ܡܲܪ̈ܩܝܘܿܢܸܣܛܹܐ\nܘܟܲܕܼ ܕܲܓܵܠܝܼܢ ܠܒܼܝܼܫܝܼܢ ܕܘܼܡܝܵܐ ܕܫܲܪܝܼܪ̈ܵܬܼܵܐ ܀ :ܛܲܢܵܢܝܼܢ ܛܵܒܼ ܕܒܹܝܬܼ ܐܵܪܝܼܘܿܣ ܥܲܠ ܕܲܟܼܬܼܝܼ̈ܒܼܵܢ\nܘܡܲܣܓܹܿܝܢ ܒܵܢܹ̇ܝܢ ܥܲܠ ܫܲܬܸܐܣܬܼܵܐ ܕܠܵܐ ܫܲܪܝܼܪܵܐ ܀ :ܟܬܼܝܼܫܝܼܢ ܡܓܼܘܼܫܹ̈ܐ ܒܲܡܓܼܫܘܼܬܼܵܐ ܒܸܕܼܝܵܐ ܕܫܹܐܕܹ̈ܐ\nܘܲܡܙܲܝܚܝܼܢ ܠܵܗ̇ ܐܲܝܟ ܗܵܝ̇ ܕܐܝܼܬܹܝܗ̇ ܟܲܕܼ ܠܵܐ ܐܝܼܬܹܝܗ̇ ܀ :ܠܲܝܬܿ ܒܲܒܼܪܝܼܬܼܵܐ ܥܲܡܵܐ ܕܛܵܥܹ̇ܐ ܠܲܕܼܣܵܓܹܕܼ ܠܹܗ\nܘܠܵܐ ܕܲܡܚܲܠܸܦ ܣܸܓܼܕܲܬܼ ܡ̇ܪܵܐ ܕܲܡܫܲܡܸܫ ܠܹܗ ܀ :ܢܥܝܼܪܝܼܘܗܝ ܡ̇ܕܹܝܢ ܠܒܲܪ ܚܹܠܲܩܝܵܐ ܩܵܠܵܐ ܕܓܼܒܼܵܝܗܝ\nܕܲܢܩܘܼܡ ܢܲܬܼܡܲܗ ܟܝܵܢܹ̈ܐ ܚܲܪ̈ܫܹܐ ܐܲܝܟ ܕܲܒܼܩܲܕܡ̇ܐ ܀","english":"They cast down the weight that is placed in the writing that cannot be destroyed, and they overturned the heavy yoke of the tablets. They always persecute Judaism and paganism, and they are not ashamed how much they are wounded from both sides. They judge with them concerning what they err from the side of truth, and they are not ashamed that they themselves err with the erring ones. The pagans honor their gods as good, and God restrains his honor from his worshippers. The teaching of every heresy is beloved to its hearers, and the teaching of truth is despised and diminished by its servants. The Jews are occupied with tablets that are not true, and when it is good they cast aside, they are quickly many like householders. They keep the order of their ancient masters, and they are not separated from their conduct when it is good, it is a lie. They repay the debt to their teachers the Marcionites, and when they lie, they put on the likeness of truths. The followers of Arius err well concerning the writings, and they increase inquiry upon a foundation that is not true. The magicians are pressed by magic, the vain knowledge of demons, and they adorn it as if it exists when it does not exist. There is no people in creation that errs so as to worship it, and none that changes the worship of the Lord whom it serves. The sound of his calling awakened the city to the heir of his lot, that he might stand and complete the silent letters as before.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܲܪܦܝܼܘ ܐܘܼܟܼܠܵܐ ܕܣܝܼܡ ܒܲܟܼܬܼܵܒܼܵܐ ܕܠܵܐ ܡܸܬܼܚܲܒܲܠ","severity":"info","text":"The phrase 'the weight placed in the writing that cannot be destroyed' likely refers to the enduring authority of the written law, which the opponents vainly try to overturn.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܪ̈ܩܝܘܿܢܸܣܛܹܐ","severity":"info","text":"The term 'Marcionites' (ܡܲܪ̈ܩܝܘܿܢܸܣܛܹܐ) refers to followers of Marcion, a second-century Christian theologian considered heretical for his dualistic theology and rejection of the Old Testament.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܵܪܝܼܘܿܣ","severity":"info","text":"Arius (ܐܵܪܝܼܘܿܣ) was a fourth-century presbyter whose teaching that the Son was a created being was condemned at the Council of Nicaea (325 CE). Narsai here groups Arians with other heretics.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage catalogs various heretical groups (Jews, pagans, Marcionites, Arians, magicians) in parallel accusations, each introduced by a verb of action or judgment, building a cumulative rhetorical indictment.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܬܼܝܼܫܝܼܢ ܡܓܼܘܼܫܹ̈ܐ ܒܲܡܓܼܫܘܼܬܼܵܐ ܒܸܕܼܝܵܐ ܕܫܹܐܕܹ̈ܐ","severity":"info","text":"The phrase 'magicians pressed by magic, the vain knowledge of demons' echoes biblical condemnations of sorcery and demonic knowledge, e.g., Acts 8:9–24 and Deuteronomy 18:10–12.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܢܵܛ̇ܪܝܼܢ ܛܲܟܼܣܵܐ ܕܪ̈ܲܒܵܢܲܝܗܘܿܢ ܡ̇ܢܝܼܢܵܝܹ̈ܐ","severity":"caution","text":"The phrase 'the order of their ancient masters' is ambiguous: it may refer to Jewish adherence to ancestral traditions or to heretical teachers. The translation 'ancient masters' is a plausible reading but not certain.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the heir of his lot' in the final sentence is unclear; it may refer to a specific figure or a typological reference.","The phrase 'the sound of his calling awakened the city' is elliptical; the subject and object are not fully specified."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":":ܩܘܼܡ ܐܹܪܲܡܝܵܐ ܘܕܘܼܢ ܟܹܐܢܵܐܝܼܬܼ ܐܲܝܟ ܕܲܡܥܵܕܲܬܿ\nܘܲܩܪܝܼ ܣܵܗ̈ܕܹܿܐ ܫܡܲܝܵܐ ܘܐܲܪܥܵܐ ܥܲܠ ܒܝܼܫܘܼܬܿܢ ܀ :ܬܲܪܬܹܿܝܢ ܒܝܼ̈ܫܵܢ ܥܒ݂ܲܕܼܘ ܐܵܦ ܥܲܡܡܹ̈ܐ ܒܲܕܼܡܘܼܬܼ ܥܲܡܵܐ\nܕܲܫܒ݂ܲܩܘ ܗܸܪܓܵܘ ܕܪ̈ܘܼܚܵܢܝܵܬܼܵܐ ܘܲܪܚܸܡ̣ܘ ܕܐܲܪܥܵܐ ܀ :ܫ̣ܒܲܩܘ ܢܵܡܘܿܣܵܐ ܢܸܒܼܥܵܐ ܚܲܠܝܵܐ ܕܡܲܪܕܸܿܐ ܚܲܝܹ̈ܐ\nܘܲܚܦ݂ܲܪܘ ܒܸܕܼܝܵܐ ܕܟܲܕܵܒܼܘܼܬܼܵܐ ܓܘܼ̈ܒܹܿܐ ܪ̈ܥܝܼܥܹܐ ܀ :ܒܥܲܡܡܹ̈ܐ ܫܸܠܡܲܬ̤ ܐܵܦ ܗܵܝ̇ ܕܐܸܡܲܪ ܕܥܲܒܼܕܵܐ ܗ̄ܘ̣ ܥܲܡܵܐ\nܕܲܫܒܲܩ̣ܘ ܩܘܼܫܬܵܐ ܘܪܲܓܼܘ ܥܸܢܝܵܢܵܐ ܕܲܣܪ̈ܝܼܩܵܬܼܵܐ ܀ :ܥܠܲܝܗܘܿܢ ܦܲܐܝܵܐ ܐܵܦ ܕܢܸܢ̱ܗܡܘܼܢ ܐܲܪ̈ܝܵܘܵܬܼܵܐ\nܕܗܸܢ̣ܘܿܢ ܦܲܬܼܚܘܼܗܝ ܠܦܘܼܡ̇ ܕܫܹ̈ܐܕܹܐ ܠܲܡܓܲܕܵܦܘܼ ܀ :ܥܲܠ ܥܒܼܪ̈ܵܝܹܐ ܢܗܸܡ̣ܘ ܒܵܒܼܵܠܵܝܹ̈ܐ ܘܐܵܬܼܘܿܪ̈ܵܝܹܐ\nܥܠܲܝܢ ܗܵܐ ܢܵܗܹ̇ܡ ܐܵܟܹ̇ܠܩܲܪܨܵܐ ܐܲܪܝܵܐ ܡܠܝܼܠܵܐ ܀ ܠܥܲܡܵܐ ܕܐܲܪܫܲܥ ܒܲܙܘܼܗܝ ܥܲܡܡܹ̈ܐ ܕܒܼܝܼܫܝܼܢ ܡܸܢܹܗ:\nܘܠܲܢ ܥܲܠ ܕܲܚ̣ܛܲܝܢ ܗܵܐ ܕܵܝ̇ܫܝܼܢ ܠܲܢ ܚܲܫܹ̈ܐ ܘܫܹ̈ܐܕܹܐ ܀ :ܬܒܲܥܬܼܵܐ ܕܥܵܘ̣ܠܹܗ ܩܲܒܸܿܠ ܥܲܡܵܐ ܒܐܝܼܕܼܵܐ ܕܥܲܡܡܹ̈ܐ\nܘܕܼܝܼܠܲܢ ܩܲܝܵܡ ܢܸܓܼܕܵܐ ܕܥܵܘ̣ܠܲܢ ܠܝܘܿܡ ܒܘܼܚܪܵܢܵܐ ܀ :ܡ̇ܕܹܝܢ ܥܵܠ̇ܒܵܐ ܬܒܲܥܬܼܵܐ ܕܝܼܠܲܢ ܠܕܲܝܗܘܼܕܵܝܹ̈ܐ\nܕܲܠܗܘܿܢ ܢܲܓܸܿܕ ܒܐܝܼܕܵܐ ܕܐ̄ܢܵܫܵܐ ܘܠܲܢ ܒܲܩܢܘܿܡܹܗ ܀ :ܩܲܫܝܵܐ ܣܲܓܿܝܼ ܬܒܲܥܬܼܵܐ ܕܝܼܠܹܗ ܛܵܒܼ ܡ̣ܢ ܕܐ̄ܢܵܫܵܐ\nܘܣܵܗܹ̇ܕ ܦܵܘܠܘܿܣ ܕܩܸܢܛܵܐ ܗ̄ܘ̣ ܪܲܒܵܐ ܠܡܸܦܲܠ ܒܐܝܼܕܼܵܘ̈ܗܝ ܀ :ܚܲܝܵܐ ܗ̄ܝܼ ܡܸܠܬܹܗ ܐܵܦ ܚܲܪܝܼܦܵܐ ܛܵܒܼ ܡ̣ܢ ܣܲܝܦܵܐ\nܘܐܲܝܟ ܕܲܒܼܢܘܼܪܵܐ ܒܵܚܲ݁ܪ ܙܹܐܦܵܐ ܕܲܒܼܓܼܵܘ ܢܲܦܫܵܐ ܀ :ܒܕܼܝܼܢܵܐ ܥܵܐܹ̇ܠ ܥܲܡ ܚܘܼܫܵܒܹ̈ܐ ܕܪܲܓܼܘ ܒܝܼܫܹ̈ܐ\nܘܲܡܦܲܪܣܸܐ ܠܗܘܿܢ ܠܥܹܝܢ ܡܲܠܲܐܟܹ̈ܐ ܘܲܒܼܢܲܝ̈ܢܵܫܵܐ ܀","english":"Arise, Jeremiah, and weep bitterly as is your custom,\nand call the heavens and the earth as witnesses against wickedness. The two evils have also done to the peoples in the likeness of the people\nwho abandoned the yearning for spiritual things and loved that of the earth. They abandoned the law, a gentle yoke that subdues life,\nand dug a pit of falsehood, crumbling pits. Among the peoples, even that which he said, that the people do,\nwho abandoned truth and pursued the vanity of emptiness, is fitting. Upon them also the roaring of the lions\nthat opened the mouth of demons to blaspheme is fitting. Against the Hebrews are the Babylonians and Assyrians;\nupon them, behold, the eloquent lion, the accuser, is raging. For the people who did evil with their own people, the peoples who are worse than him,\nand woe upon the sinners, behold, the demons and afflictions press upon you. The penalty of his iniquity the people receive at the hand of the peoples,\nand ours remains the cord of our iniquity until the day of judgment. How much more does the penalty of ours surpass that of the Jews,\nfor whom it is proclaimed at the hand of Esau, and for us at his rising? Severe and great is the penalty of him who is better than Esau,\nand Paul testifies that it is a great slaughter to fall into his hands. His word is living and sharper than a sword,\nand like a fire it burns the filth that is within the soul. In deceit it enters with the evil thoughts that pursue,\nand it separates them from the company of angels and from the children of the church.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a direct apostrophe to Jeremiah (line 1) to a series of comparative judgments on peoples, culminating in a contrast between the penalty of the Jews and that of the Christian community, with a final citation of Paul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܵܘܠܘܿܣ","severity":"info","text":"The reference to Paul testifying about a 'great slaughter' (ܩܸܢܛܵܐ ܪܲܒܵܐ) likely alludes to a Pauline epistle, possibly 2 Corinthians or Romans, though the exact verse is not identified in the source.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܹܪܲܡܝܵܐ","severity":"info","text":"Jeremiah is invoked as a biblical figure of lament, consistent with the work's rhetorical use of prophetic voices to condemn moral failings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܲܪ̈ܝܵܘܵܬܼܵܐ","severity":"info","text":"The 'lions' (ܐܲܪ̈ܝܵܘܵܬܼܵܐ) and 'demons' (ܫܹ̈ܐܕܹܐ) are metaphorical for hostile forces, possibly referring to pagan or heretical opponents, a common trope in Syriac polemical literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܵܒܼܵܠܵܝܹ̈ܐ ܘܐܵܬܼܘܿܪ̈ܵܝܹܐ","severity":"info","text":"The pairing of Babylonians and Assyrians as historical oppressors of the Hebrews parallels biblical and post-biblical Jewish and Christian traditions, reinforcing the theme of divine judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐ̄ܢܵܫܵܐ","severity":"caution","text":"The term ܐ̄ܢܵܫܵܐ (Esau) is ambiguous: it may refer to the biblical figure Edom, often typologically representing Rome or secular power in Syriac exegesis, but the precise referent here is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Esau' (ܐ̄ܢܵܫܵܐ) is ambiguous; it may denote the biblical Edom or a contemporary political power.","The phrase 'at his rising' (ܒܲܩܢܘܿܡܹܗ) is unclear: it could refer to a future eschatological event or a historical moment."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":":ܕܝܼܢܵܐ ܪܲܒܵܐ ܐܲܡܲ݁ܪ ܥܲܡܵܗ̇ ܕܦܵܪܘܿܫܘܼܬܿܢ\nܕܛܸܠܡܲܬ̤ ܗ̤ܝ ܠܵܗ̇ ܘܠܲܒܼ̈ܢܵܬܼ ܩܵܠܵܘ̈ܗܝ ܩܲܕܿܝܼ̈ܫܬܼܵܐ ܀ :ܒܕܝܼܢܵܐ ܟܹܐܢܵܐ ܡܲܕܸܿܣ ܥܵܘ̣ܠܵܐ ܕܡܲܪܵܚܘܼܬܿܢ\nܕܫܵܛܲܬ̤ ܡܸܠܵܘ̈ܗܝ ܘܠܵܐ ܐܸܬܼܟܲܚܕܲܬ̤ ܡ̣ܢ ܦܘܼܩܕܵܢܵܘ̈ܗܝ ܀ :ܚܲܟܿܝܼܡܵܐܝܼܬܼ ܡܲܣܪܲܚ ܢܸܓܼ̈ܕܹܿܐ ܥܲܠ ܒܝܼܫ̈ܬܲܢ\nܕܕܼܵܫܢ݂ܲܢ ܛܲܟܼܣܵܐ ܕܣܝܼܡ ܒܲܟܼܝܵܢܵܐ ܘܒܲܟܼܬܼܝܼ̈ܒܼܵܬܼܵܐ ܀ :ܐܘܼܡ̇ܢܵܐܝܼܬܼ ܬܵܒܲܥ̇ ܥܲܡܠܹ̈ܐ ܒܟܲܦܬܼܵܐ ܕܪܸܡܙܹܗ\nܘܡܲܣܠܸܐ ܕܙܵܐܹ̇ܠ ܘܓܼܵܒܹ̇ܐ ܕܢܵܬܲ݁ܥ ܒܲܓܼܡܝܼܪܘܼܬܼܵܐ ܀ :ܬܒܲܥܬܼܵܐ ܩܫܝܼܬܼܵܐ ܘܢܸܓܼ̈ܕܹܿܐ ܥܦܝܼܦܹ̈ܐ ܡܠܸܐ ܦܘܼܩܕܵܢܹܗ\nܥܲܠ ܡܪ̈ܵܚܹܐ ܕܵܠܐ ܩܲܕܸܿܡܘ ܚܲܪ̣ܘ ܒܲܓܼܙܵܪ ܕܝܼܢܵܘ̈ܗܝ ܀ :ܥܝܵܪܵܬܵܐ ܬܲܒܼܵܬܵܐ ܬܵܒܲܥ̇ ܕܚܘܼܒܹܿܗ ܪܲܒܵܐ ܘܲܕܼܠܘܼܚܵܡܵܘ̈ܗܝ\nܕܩܲܕܸܿܡ ܚܵܘܝܼ ܚܘܼܒܹܿܗ ܘܢܸܓܕܸܵܘ̈ܗܝ ܘܠܵܐ ܦܪܲܫ̣ܘ ܘܝܼܕܲܥܘ̣ ܀ :ܠܦܘܼܬܼ ܡܘܼܠܟܵܢܵܘ̈ܗܝ ܡܲܣܓܸܐ ܘܬܼܵܒܲܥ̇ ܡ̣ܢ ܒܲܝܬܵܝܵܘ̈ܗܝ\nܕܠܵܐ ܐܸܬܼܝܲܐܒܼܘ ܠܲܡܣܲܟܵܝܘܼ ܠܚܲܝܹ̈ܐ ܥܬܝܼ̈ܕܹܐ ܀ :ܡܘܼܠܟܵܢ ܚܲܝܹ̈ܐ ܕܠܵܐ ܫܘܼܠܵܡܵܐ ܪܫܡ̣ ܒܲܟܼܬܼܵܒܼܵܘ̈ܗܝ\nܕܢܸܚܙܿܢ ܐ̄ܢܵܫܵܐ ܒܲܟܼܬܼܝܼ̈ܒܼܵܬܼܵܐ ܠܲܕܠܵܐ ܫܘܼܠܵܡ ܀ :ܐܘܼܪܚܵܐ ܫܦܝܼܬܼܵܐ ܕܡܲܠܝܵܐ ܫܲܝܢܵܐ ܕܪܲܫ̣ ܒܲܢܒܼܝܼ̈ܘ̈ܗܝ\nܕܢܸܪܕܹܿܐ ܟܠܢܵܫ ܒܹܝܬܼ ܣܘܼܪ̈ܓܵܕܹܐ ܠܘܵܬܼ ܕܲܥܝܼ̈ܕܼܵܢ ܀ :ܐܲܝܟ ܡܲܚܙܝܼܬܼܵܐ ܩܒ݂ܲܥ ܢܵܡܘܿܣܵܐ ܒܹܝܬܼ ܐܲܪ̈ܥܵܢܹܐ\nܕܲܢܚܘܼܪܘܼܢ ܒܹܗ ܘܢܸܚܘܙܿܢ ܡܘܼܡܹ̈ܐ ܕܲܩܢܘܿ ܡܲܝ̈ܗܘܿܢ ܀ :ܬܲܪܬܹܿܝܢ ܚܵܘܝܼ ܒܲܝܕܼ ܢܵܡܘܿܣܵܐ ܠܲܕܚܵܐܲ݁ܪ ܒܹܗ\nܛܘܼܒܹ̈ܐ ܡܠܝܼܟܹ̈ܐ ܘܢܸܓܼ̈ܕܹܿܐ ܥܩܝܼܦܹ̈ܐ ܠܲܕܼܫܵܐܹ̇ܛ ܠܹܗ ܀ :ܥܲܠ ܬܲܪ̈ܬܲܝܗܹܝܢ ܕܵܐܹ̇ܢ ܥܲܡܲܢ ܘܲܡܢܲܓܸܿܕ ܠܲܢ\nܪܲܓܲܢ ܛܘܼܒܹ̈ܐ ܘܲܣܢܲܝܢ ܢܸܓܼ̈ܕܹܿܐ ܐܲܝܟ ܦܵܪ̈ܘܿܫܹܐ ܀","english":"Arise, Jeremiah, and weep bitterly as is your custom, and call the heavens and the earth as witnesses against wickedness. The two evils have also done to the peoples in the likeness of the people who abandoned the yearni. The great judge says to the people of separation, that injustice is to it and to its children, its holy voices. With the great judge, the evil one administers the iniquity of laxity, that his words are foolish and he is not restrained from his commandments. Wisely he arranges the cords over the evil deeds, of those who trample the order that is established in the books and in the scriptures. Faithfully he pursues labors with the palm of his sign, and he rejects the one who trembles and chooses the one who is fit to enter with perfection. A harsh pursuit and thick cords fill his commandment, against the lax ones who do not advance, they burn in the furnace of his judgment. The signs of repentance pursue because of his great love and his illuminations, that before they show his love and his cords, they did not distinguish and know. According to his counsels he increases and pursues from his houses, that they did not weary themselves to gain the future life. The counsel of life without end he inscribed in his books, that he who sees the sign in the scriptures for the one without end. The good path that is full of the tranquility that he set in his fingers, that everyone who enters the house of courses towards the accustomed ones. Like a spectacle he establishes the law in the house of the earths, that they may look into it and see the blemishes that the waters cover. The two he shows through the law to the one who looks into it, chosen blessings and thick cords for the one who transgresses it. Over both he judges the people and glorifies them, he increases blessings and arranges cords like separators.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܵܪܘܿܫܘܼܬܿܢ","severity":"info","text":"The term 'separation' (pārōšūṯā) likely refers to a heretical or schismatic group, possibly the 'People of Separation' (Beth Pārōšē) in Syriac tradition, denoting those who separate from orthodox teaching.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܝܼܢܵܐ ܪܲܒܵܐ","severity":"info","text":"'Great judge' (dīyā rabbā) may be a title for God or a prophetic figure, possibly Jeremiah, acting as a divine arbiter in the context of reproof.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܬܝܼ̈ܒܼܵܬܼܵܐ","severity":"info","text":"The reference to 'books and scriptures' (kṯāḇāṯā) and 'law' (nāmōsā) echoes biblical language, possibly alluding to the Torah or the Old Testament as a foundation for moral order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܼܙܵܪ ܕܝܼܢܵܘ̈ܗܝ","severity":"info","text":"The 'furnace of his judgment' (gazzār dīyāw(hy)) evokes imagery of divine punishment, common in Syriac homiletic literature, particularly in Narsai's eschatological themes.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Jeremiah as a prophetic witness, shifting from direct address to a description of the judge's actions, with a series of parallel clauses on pursuit and judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܛܸܠܡܲܬ̤","severity":"caution","text":"The phrase 'that injustice is to it' (d-ṭelmaṯ hī lāh) is syntactically ambiguous; it may mean 'injustice belongs to it' or 'injustice is done to it,' affecting interpretation of the judge's relation to the people.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'great judge' is ambiguous: it may be God, Jeremiah, or a symbolic figure. The phrase 'people of separation' could refer to a specific historical group or a generic term for sinners. The clause 'that injustice is to it' is syntactically unclear, possibly meaning the people suffer injustice or perpetrate it."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":":ܠܦܵܪܘܿܫܘܿܬܿܢ ܦܠܸܐ ܗ̄ܘ̣ܵܐ ܠܡܸܦܪܲܫ ܐܲܝܕܵܐ ܕܦܲܐܝܵܐ\nܘܲܕܸܠܵܐ ܦܪܲܫܢ݂ܲܢ ܥܬܝܼܕܼ ܗ̄ܘ̣ ܕܢܸܦ̄ܪܫܲܢ ܡ̣ܢ ܡܘܼܠܟܵܢܵܘ̈ܗܝ ܀ :ܠܲܡܠܝܼܠܘܼܬܿܢ ܡܸܬܼܒܲܥܝܵܐ ܗ̄ܘ̣ܵܬܼ ܠܡܸܬܼܒܲܥ ܩܘܼܫܬܵܐ\nܘܲܕܸܠܵܐ ܬܸܒܼܥܲܬ̤ ܗܵܐ ܡܸܬܿܬܲܒܼܥܵܐ ܒܕܝܼܢܵܐ ܟܹܐܢܵܐ ܀ :ܚܲܝܵܒܼܘܼܬܿܢ ܚܲܝܵܒܼܵܐ ܗ̄ܘ̣ܵܬܼ ܠܡܸܦܪܲܥ ܫܘܼܒܼܚܵܐ\nܘܲܕܼܠܵܐ ܦܸܪܥܲܬ̤ ܗܵܐ ܡܸܬܼܦܲܪܥܵܐ ܕܠܵܐ ܚܵܘܣܵܢܵܐ ܀ :ܫܵܘܹ̇ܝܢܲܢ ܓܹܝܪ ܕܲܥܦܝܼܦܵܐܝܼܬܼ ܢܸܬܸܿܠ ܕܝܼܢܵܐ\nܕܠܵܐ ܩܲܛܪܸܓܼܢܲܢ ܠܲܫܟܼܝܼܪ̈ܵܬܲܢ ܒܕܼܝܼܢܵܐ ܕܢܲܦ̰ܫܲܢ ܀ :ܡܲܢ̣ܘܼ ܕܲܣܡܸܐ ܡ̣ܢ ܒܘܼܝܵܢܵܐ ܐܲܝܟ ܡܵܐ ܕܲܚܢܲܢ\nܕܠܵܐ ܕܵܢ̄ܢ ܢܲܦ̰ܫܲܢ ܥܲܕܼܠܵܐ ܢܹܐܬܼܐ ܕܝܼܢܵܐ ܕܚܝܼܠܵܐ ܀ :ܡܲܢ̣ܘܼ ܕܲܩܥܹܐ ܠܸܒܵܐ ܕܟܹܐܦܵܐ ܒܕܼܘܼܡܝܵܐ ܕܝܼܠܲܢ\nܕܠܵܐ ܐܸܬܼܪܲܟܲܟܼܢ ܠܵܐ ܒܫܘܼܘܕܵܝܹ̈ܐ ܘܠܵܐ ܒܠܘܼܚܵܡܹ̈ܐ ܀ ܦܲܟܿܝܼ̈ܗܵܬܼܵܐ ܗ̤ܘܲܝ̈ ܩܲܫ̈ܝܵܬܼܵܐ ܠܡܵܪܘܿܕܼܘܼܬܲܢ. ܘܝܲܬܿܝܼܪ̈ܵܬܼܵܐ ܗ̤ܘܲܝ̈ ܢܝܼ̈ܚܵܬܼܵܐ ܠܥܲܛܠܘܼܬܼ ܢܲܦ̰ܫܲܢ ܀ :ܠ̣ܐܝܼܘ ܟܵܪ̈ܘܿܙܹܐ ܒܲܟܼܬܼܝܼ̈ܒܼܵܬܼܵܐ ܘܠܵܐ ܐ̄ܢܵܫܵ ܨܵܐܹ̇ܬܼ\nܘܲܬܼܚܸܒ̣ ܚܲܝܠܵܐ ܕܠܸܫܵܢܲܝ̈ܗܘܿܢ ܡ̣ܢ ܕܲܠܡܸܩܥܵܐ ܀ :ܫܠܸܡ̣ ܕܸܡ̈ܘܵܬܼܵܐ ܘܲܡ̈ܢܵܘܵܬܼܵܐ ܘܥܵܘ̣ܠܲܢ ܩܲܝܵܡ\nܘܐܵܘܦܝ̣ܘ ܚܸܙܘܸ̈ܐ ܘܐܵܦ ܓܸܠܝܵܢܹ̈ܐ ܘܗܘ̤ ܐܲܝܟ ܕܐܝܼܬܼܵܘܗܝ ܀ :ܩܸܛܠܲܬ̤ ܐܘܼܪܚܵܐ ܕܐܝܼܙܓܲܕܿܘܼܬܼܵܐ ܕܲܫܡܲܝܵܢܹ̈ܐ\nܘܠܵܐ ܦܵܫ̣ ܪܲܗܛܵܐ ܕܡܲܪܵܚܘܼܬܿܢ ܡ̣ܢ ܣܲܢ̈ܝܵܬܼܵܐ ܀ :ܚܲܪ̈ܫܹܐ ܒܲܠܚܘܿܕܼ ܐܸܫܬܲܕܲܪܘ ܒܐܝܼܙܓܲܕܿܘܼܬܼܵܐ\nܘܗܵܐ ܛܵܒܼ ܓܲܠܝܵܐ ܗ̄ܝܼ ܕܐܵܦܠܵܐ ܗܸܢ̣ܘܿܢ ܦܵܫ̣ܘ ܡ̣ܢ ܗܵܕܹܐ ܀ :ܛܵܒܼ ܟܵܘܸܢܘ ܠܲܢ ܐܵܦ ܫܲܬܼܝܼܩܹ̈ܐ ܟܲܕܼ ܛܵܒܼ ܚܲܪ̈ܫܝܼܢ\nܘܲܚܠܵܦ ܩܵܠܵܐ ܡܲܠܸܠܘ ܥܲܡܲܢ ܒܫܘܼܚܠܵܦܲܝ̈ܗܘܿܢ ܀","english":"For the separation of the two evils, it was fitting to distinguish which is the more seemly, and which is not to be separated; it was destined that it be separated from its kingdom. For the faculty of speech, it was necessary to seek truth, and which did not seek it, behold, it is being sought in a place of sorrow. For guilt, it was fitting to repay glory, and which did not repay it, behold, it is being repaid without delay. For the two evils are joined together in a double manner, and they have given a place of sorrow that does not accuse our debts in the place of our own self. How blind from weeping, as if from a friend, that it does not know its own self until the mighty one comes. How hard is the heart of stone in the silence of our own, that it is not softened either by confessions or by entreaties. They are hard fruits for our rebelliousness, and they are bitter fruits for the idleness of our own self. Neither to the heralds in the scriptures nor to any man does it listen, and the power of their tongues is exhausted from shouting. The likenesses and types are finished, and our iniquity stands firm, and visions and revelations have ceased, and he is as he is. You have killed the way of the embassy of the heavens, and the course of our wantonness has not ceased from the paths. Only the deaf have been sent in the embassy, and behold, it is well evident that even they have not ceased from this. Well have the silent also spoken to you, when the deaf are well, and instead of a voice they have spoken to you through their changes.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܵܪܘܿܫܘܿܬܿܢ","severity":"info","text":"The Syriac term pārōšūṯā (separation) is a key concept in Narsai’s moral cosmology, denoting the division of good and evil. The passage plays on its cognate verb pāreš (to distinguish).","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܪܡܝܐ","severity":"info","text":"The opening invocation of Jeremiah (not in this passage but in the previous) sets a prophetic lament context. The weeping and call to heavens and earth echo Jer 2:12 and 9:10, though no direct citation is present here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܝܼܢܵܐ ܟܹܐܢܵܐ","severity":"info","text":"The phrase dīyā kēʾā (place of sorrow) likely refers to a penitential or eschatological realm, possibly akin to purgatory or a state of moral reckoning in Narsai’s ascetic theology.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of antithetical parallelisms: each moral quality (separation, speech, guilt) is paired with its failure and consequence, building to a climax of hardened hearts and failed communication.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܠܐܝܼܘ ܟܵܪ̈ܘܿܙܹܐ","severity":"info","text":"The image of heralds (kārōzē) in the scriptures whose tongues are exhausted echoes Ephrem’s Hymns on Faith (HdF 6.5), where proclamation fails against obduracy.","cites":[],"named_sources":["Ephrem the Syrian"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܲܢ̣ܘܼ ܕܲܣܡܸܐ","severity":"caution","text":"The phrase maw d-sammē (how blind) is textually uncertain; the Syriac may be corrupt or elliptical. The translation ‘from weeping’ is interpretive; the sense could be ‘how blind from weeping’ or ‘how blind is the one who weeps’.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'how blind from weeping' (maw d-sammē men bkyā) is ambiguous: it may mean blindness caused by weeping or a blind person who weeps. The reading taken follows the English draft as a causal construction.","The identity of 'the mighty one' (d-ḥaylā) is unspecified; it may refer to Christ, a divine judge, or an eschatological figure."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":":ܫܸܡܫܵܐ ܕܲܚܸܫܟ ܡ̣ܢ ܣܲܢ̈ܝܵܬܲܢ ܛܲܫܝܼ ܢܘܼܗܪܹܗ\nܘܣܲܗܪܵܐ ܕܥܲܡ݂ܲܛ ܡܼܪܵܚܘܼܬܲܢ ܗܦܲܟܼ݂ܬܹܗ ܠܲܕܼܡܵܐ ܀ :ܒܲܪ̈ܩܹܐ ܕܐܵܘܩܸܕܼܘ ܢܘܼܪܵܐ ܕܚܸܡܢܲܢ ܫܸܓܼܪܵܬ̤ ܐܸܢܘܿܢ\nܘܪ̈ܲܥܡܹܐ ܕܐܲܙܝܼܥܘ ܒܩܵܠ ܓܘܼܕܵܦܲܢ ܩܢ̣ܵܘ ܬܵܘܣܲܦܬܵܐ ܀ :ܐܲܪܥܵܐ ܕܙܵܥܲܬ̤ ܥܵܘ̣ܠܲܢ ܝܼܩ݂ܲܪ ܥܲܠ ܟܲܬܼܦܵܬܼ̈ܗ̇\nܘܐܲܝܟ ܕܲܒܼܦܘܼܡܵܐ ܩܥܵܬ̤ ܐܲܟܸܿܣܬܲܢ ܒܝܲܕܼ ܢܵܘܕܵܢܵܐ ܀ :ܩܲܝܛܵܐ ܕܐܵܘܩܸܕܼ ܦܹܐܪܹ̈ܐ ܒܚܘܼܡܵܐ ܚܣܵܡܲܢ ܫܲܓܼܪܹܗ\nܘܣܲܬܼܘܵܐ ܕܐܲܓܲܪ ܒܲܩܲܪܝܼܪܘܼܬܼܵܐ ܪܸܛܢܲܢ ܡܲܬܼܚܹܗ ܀ :ܟܹܐܒܲܝ̈ܢ ܕܲܣܓܼܝܼܘ ܒܝܼܫܘܼܬܼ ܝܲܨܪܲܢ ܝܸܠܕܲܬ̤ ܐܸܢܘܿܢ\nܘܡܵܘܬܵܐ ܪܗܝܼܒܼܵܐ ܚܢܲܢ ܣܲܪܗܸܒܼܢܵܝܗܝ ܠܡܸܕܼܒܲܪ ܢܲܦ̰ܫܲܢ ܀ :ܥܲܡܵܐ ܕܐܲܩܪܸܒܼ ܠܘܼܩܒܲܠ ܥܲܡܵܐ ܚܢܲܢ ܕܲܚܝܼܢܵܝܗܝ\nܘܡܲܠܟܵܐ ܕܐܲܫܦܸܠ ܘܚܵܒܼ ܒܲܩܪܵܒܼܵܐ ܚܵܘ̈ܒܲܝܢ ܚܲܝܒܼܘܼܗܝ ܀ ܒܲܢ ܐܸܬܿܕܲܘܲܕܼ ܛܲܟܼܣܵܐ ܬܲܩܢܵܐ ܕܪܹܫܵܢܘܼܬܼܵܐ:\nܘܒܲܢ ܐܸܨܛܲܥܲܪ ܕܲܪܓܼܵܐ ܪܵܡ̇ܐ ܕܫܸܡ ܟܵܗܢܘܼܬܼܵܐ ܀ :ܒܚܸܪܚܵܘܼܬܿܢ ܥܲܠ̣ ܚܸܪܝܵܢܵܐ ܘܐܲܡܠܸܟ ܒܐܲܪܥܵܐ\nܘܗܵܐ ܡܸܬܼܟܲܬܿܫܝܼܢ ܟܵܗܢܹ̈ܐ ܘܡܲܠ̈ܟܹܿܐ ܚܲܕܼ ܠܘܼܩܒܲܠ ܚܲܕܼ ܀ :ܒܓܸܠܝܵܐ ܘܟܸܣܝܵܐ ܡܲܩܪܸܒܼ ܟܠܢܵܫ ܠܘܼܩܒܲܠ ܚܲܒܼܪܹܗ\nܘܠܲܝܬܿ ܫܘܼܠܵܡܵܐ ܠܬܲܟܼܬܿܘܼܫܲܝ̈ܗܘܿܢ ܠܹܠܲܝ ܐܝܼܡܵܡ ܀ :ܒܩܹܐܪܣܵܐ ܩܲܫܝܵܐ ܕܠܵܐ ܫܲܘܝܘܼܬܼܵܐ ܪܡܹܝܢ ܟܠ ܬܸܓܿܡܝܼ̈ܢ\nܘܡ̣ܢ ܟܠ ܓܲܒܿܝܼ̈ܢ ܦܲܚܹ̈ܐ ܛܡܝܼܪܹ̈ܐ ܩܕܼܵܡ ܗܲܠܵܟܹ̈ܐ ܀ :ܒܩܸܢܛܵܐ ܘܕܸܚܠܵܐ ܫܪܹܐ ܪܸܥܝܵܢܵܐ ܡ̣ܢ ܪܸܥܝܵܢܵܐ\nܘܠܲܝܬܿ ܕܲܡܗܲܝܡܸܢ ܐܵܦܠܵܐ ܕܫܲܪܝܼܪ ܚܘܼܒܹܿܗ ܒܲܐ̄ܚܪܹܝܢ ܀ :ܒܠܸܒܵܐ ܘܠܸܒܵܐ ܡܡܲܠܸܠ ܟܠܢܵܫ ܥܲܡ ܩܪܝܼܒܹܗ\nܘܩܲܢܝܼܛ ܠܸܒܵܐ ܕܕܲܡ ܠܵܐ ܫܵܠ̈ܡܵܢ ܡܸܠܹ̈ܐ ܠܠܸܒܵܐ ܀","english":"The sun of darkness hid its light from the ranks of the orders,\nand the moon of gloom turned its course to blood from its wanderings.\nLightnings that kindled the fire of the heat of wrath, they kindled conflagrations,\nand thunders that roared with the voice of blasphemies, they cried out an addition.\nThe earth that trembled from the weight of iniquity, heavy upon its shoulders,\nand like a furnace, it cried out its groanings by means of its travail.\nSummer that burned the fruits with its heat, it stripped them of their abundance,\nand winter that froze with its coldness, it extended its chill.\nThe pains that multiplied in wickedness, the inclination bore them,\nand terrible death hastened to lead its own soul.\nA people that drew near against a people, it hastened to its own destruction,\nand a king that humbled and fell in battle, his sins condemned him.\nThen the true order of headship was disturbed,\nand the high rank of the name of priesthood was diminished.\nBecause of the corruptions upon the corrupt, it deliberated in the land,\nand behold, priests and kings are arrayed one against another.\nOpenly and secretly, each one offers against his companion,\nand there is no end to their tumults, neither by night nor by day.\nWith a harsh measure of inequality, all the classes are cast down,\nand from all sides, hidden snares are set before the wayfarers.\nWith fear and trembling, thought has been loosed from thought,\nand there is none who believes, nor is the bond of truth firm in the end.\nWith heart and heart, each one speaks with his neighbor,\nand the heart that is like blood, its words do not agree with the heart.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a series of cosmic and human calamities (lines 1–14) to a direct statement of ecclesiastical and political disorder (lines 15–26), marked by the temporal particle ܒܲܢ ('then').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܲܟܼܣܵܐ ܬܲܩܢܵܐ ܕܪܹܫܵܢܘܼܬܼܵܐ","severity":"info","text":"The phrase 'true order of headship' (ܛܲܟܼܣܵܐ ܬܲܩܢܵܐ ܕܪܹܫܵܢܘܼܬܼܵܐ) likely refers to the proper hierarchical structure of the church, a key concern in Narsai's ecclesiology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܲܪܓܼܵܐ ܪܵܡ̇ܐ ܕܫܸܡ ܟܵܗܢܘܼܬܼܵܐ","severity":"info","text":"The 'high rank of the name of priesthood' (ܕܲܪܓܼܵܐ ܪܵܡ̇ܐ ܕܫܸܡ ܟܵܗܢܘܼܬܼܵܐ) underscores the elevated status of the priestly office, which is here depicted as diminished.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of priests and kings arrayed against one another (lines 19–20) reflects the historical tensions between ecclesiastical and secular authorities in the Sasanian Empire, a context familiar to Narsai.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The description of hidden snares set before wayfarers (lines 23–24) echoes biblical wisdom literature, such as Psalm 142:3 (LXX), where traps are laid for the righteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text in lines 25–26 contains a possible textual crux: ܩܲܢܝܼܛ ܠܸܒܵܐ ܕܕܲܡ ('the heart that is like blood') may be a scribal error or a rare metaphor; the English draft interprets it as 'the heart that is like blood,' but the sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܩܲܢܝܼܛ ܠܸܒܵܐ ܕܕܲܡ ('the heart that is like blood') is ambiguous; it may be a corruption or a unique expression for a deceitful or passionate heart. The reading taken follows the English draft's literal rendering."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":":ܦܫܝܼܛ ܠܸܫܵܢܹܗ ܘܩܲܪܝܼܒܼ ܡܲܡܠܸܠܹܗ ܘܢܲܗܝܼܪ ܩܵܠܹܗ\nܘܲܦܬܼܝܼܠ ܠܸܒܵܐ ܘܪܲܓܿܘܼܙ ܩܵܠܹܗ ܘܚܸܫܘܿܟ ܓܵܘܢܹܗ ܀ :ܣܵܘܲ݁ܚ ܘܲܦܨܝܼܚ ܦܸܓܼܥܵܐ ܕܐܲܦܹ̈ܐ ܠܘܼܩܒܲܠ ܐܲܠܹ̈ܐ\nܘܐܲܒܼܝܼܠ ܘܲܟܼܡܝܼܪ ܝܲܨܪܵܐ ܕܲܠܓܼܵܘ ܐܲܝܟ ܕܥܲܠ ܡܝܼܬܑܼܵܐ ܀ :ܡܢܲܫܸܩ ܦܘܼܡ̇ܐ ܠܦܘܼܡ̇ܐ ܡܢܵܬܹܗ ܚܘܼܒܵܢܵܐܝܼܬܼ\nܘܗܵܘܢܵܐ ܡܥܲܡܸܩ ܛܵܡܲ݁ܪ ܦܲܚܹ̈ܐ ܚܲܪܡ̇ܢܵܐܝܼܬܼ ܀ :ܩܸܢܛܵܐ ܗ̄ܘ̣ ܪܲܒܵܐ ܠܡܸܪܕܵܐ ܠܘܲܥܕܵܐ ܕܲܠܡܹܐܝܢ ܚܲܝܹ̈ܐ\nܕܐܲܝܟ ܕܲܒܼܫܸܢܬܼܵܐ ܡܟܲܣܹܝܢ ܚܲܫܹ̈ܐ ܒܝܲܡܵܐ ܕܢܲܦ̰ܫܵܐ ܀ :ܡܲܢ̣ܘܼ ܡܸܫܟܲܚ ܕܢܸܚܙܘܿܩ ܒܐܘܼܪܚܵܐ ܕܡܲܠܟܿܘܼܬܼ ܪܵܘܡܵܐ\nܚܘܼܫܒܹ̈ܐ ܟܡܝܼܢܝܼܢ ܘܲܛܫܹܝܢ ܐܲܝܟ ܓܲܝܵܣܹ̈ܐ ܀ :ܫܲܦܝܼܪ ܡ̇ܕܹܝܢ ܩܪܹܝ̇ܬܹܗ ܒܝܼܫܵܐ ܠܙܲܒܼܢܵܐ ܕܲܡ̣ܛܵܢܝ\nܕܒܼܝܼܫ ܘܲܡܙܲܠܗܲܙ ܘܲܡܠܸܐ ܩܸܢܛܵܐ ܠܲܕܼܪܵܕܹܐ ܒܹܗ ܀ :ܫܲܦܝܼܪ ܝܸܗ̄ܒܹܿܬܼ ܘܵܝܵܐ ܠܲܩܢܘܿܡܝ ܒܫܘܼܪܵܝ ܡܸܠܲܝ̈\nܕܛܠܸ݂ܩ ܘܐܵܘܦܝܼ ܡ̇ܙܘܿܢ ܚܲܝܹ̈ܐ ܒܲܫܢܲܝ̈ ܚܲܝܹ̈ܐ ܒܲܫܢܲܝ̈ ܚܲܝܲܝ̈ ܀ :ܒܝܵܘܡܲܝ̈ ܫܸܠܡܲܬ̤ ܗܵܝ̇ ܕܲܟܼܬܼܝܼܒܼܵܐ ܕܐܸܒܲܕܼ ܚܲܣܝܵܐ\nܘܠܲܝܬܿ ܒܲܒܼܪܝܼܬܼܵܐ ܕܲܬܼܘܵܬܼ ܢܲܦ̰ܫܵܐ ܒܓܼܵܘ ܪܸܥܝܵܢܹܗ ܀ :ܡܹܐܡܲܪ ܐܸܡܹ̇ܪܹܬܼ ܐܵܦ ܐ̄ܢܵܐ ܘܠܵܐ ܗ̄ܘ̣ܵܐ ܡܸܣܥܲܪ ܣܸܥܵܪܬܼ\nܘܲܡܓܲܙܲܝ ܐ̄ܢܵܐ ܡ̣ܢ ܛܵܒܼܵܬܼ̈ܐ ܛܵܒܼ ܡ̣ܢ ܚܲܒܼܪ̈ܲܝ ܀ :ܝ̣̇ܥܪܵܐ ܕܚܵܘ̈ܒܹܿܐ ܡܠܹܝܢ ܚܘܼܫܵܒܲܝ̈ ܐܲܝܟ ܕܲܟܼܢܵܘ̈ܬܼܝ\nܘܠܲܝܬܿ ܒܹܗ ܒܪܸܥܝܵܢܝ ܦܹܐܪܵܐ ܕܗܲܢܝܼ ܠܡܵܪܹܐ ܟܲܪܡ̇ܐ ܀ :ܡܸܠܹ̈ܐ ܪܲܟܿܒܹܬܼ ܐܲܝܟ ܚܲܝܵܒܼܵܐ ܩܕܼܵܡ ܕܲܝܵܢܵܐ\nܕܕܲܡ ܢܸܬܼܪܲܟܼܢܘܼܢ ܪ̈ܲܚܡܹܐ ܒܕܝܼܢܵܐ ܠܘܵܬܼ ܚܲܝܵܒܼܘܼܬܼܝ ܀ :ܒܥܸܠܲܬܼ ܡܠܹ̈ܐ ܥܸܠܹ̇ܬܼ ܕܐܵܘܓܲܪ ܒܫܘܼܠܵܡ ܝܵܘܡ̇ܐ\nܕܲܟܼܒܲܪ ܐܸܫܘܸܐ ܠܢܸܬܼܪܵܐ ܙܥܘܿܪܵܐ ܕܦܘܼܪܥܵܢ ܐܲܓܼܪܵܐ ܀","english":"He made his tongue smooth and his speech bitter, and his voice was bright and his heart twisted, and his voice was angry and his face dark. He rejoiced and was glad at the encounter of faces against the gods, and he was mournful and gloomy, his nature within as over a corpse. He pressed mouth to mouth, his gift of love, and he deepened the pit, digging snares like a sorceress. It is a great calamity to be angry at the appointed time of the end of life, that like a garment it covers sorrows in the sea of the soul. Who can endure to travel the path of the high kingdom, thoughts hidden and concealed like soldiers? Fairly he measured his evil calling for the sacrifice of my youth, which is evil and shining and full of calamity for those who descend into it. Fairly he gave woe to my standing at the beginning of my words, that perished and destroyed, turning life into the hours of my life. In the days of the completion of that which is written of the departure of the righteous one, and there is no one in creation who can place a soul within his thought. I said a saying, I also, and it was not to be accomplished, and I cut myself off from the good things, good from my companions. The burden of sins filled my thoughts like my faults, and there is no fruit in my thought that I can offer to the lord of the vineyard. I mounted words like a guilty one before the judge, that the blood of mercy might be stirred in the judgment toward my guilt. On account of words I ascended to bring an end to the day, that the fire might be equal to the small reward of punishment.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܦܫܝܼܛ ܠܸܫܵܢܹܗ ܘܩܲܪܝܼܒܼ ܡܲܡܠܸܠܹܗ","severity":"info","text":"The opening line describes a figure whose outward appearance (smooth tongue, bright voice) contrasts with inner corruption (twisted heart, angry voice, dark face). This rhetorical antithesis is typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܲܦܨܝܼܚ ܦܸܓܼܥܵܐ ܕܐܲܦܹ̈ܐ ܠܘܼܩܒܲܠ ܐܲܠܹ̈ܐ","severity":"info","text":"The phrase 'encounter of faces against the gods' may allude to the biblical motif of idolatry or rebellion against divine authority, echoing OT condemnations of worshiping false gods (e.g., 1 Kings 18:26–29).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܲܪܡ̇ܢܵܐ","severity":"info","text":"The term ܚܲܪܡ̇ܢܵܐ (ḥarmā) is glossed as 'sorceress' in the English draft. In Syriac, it often denotes a female practitioner of magic or witchcraft, reinforcing the imagery of deceptive and destructive actions.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܠܟܿܘܼܬܼ ܪܵܘܡܵܐ","severity":"info","text":"The phrase 'path of the high kingdom' (ܡܲܠܟܿܘܼܬܼ ܪܵܘܡܵܐ) likely refers to the heavenly or divine realm, a common theme in Narsai's eschatological and ascetic writings, contrasting earthly corruption with celestial order.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܝܵܘܡܲܝ̈ ܫܸܠܡܲܬ̤ ܗܵܝ̇ ܕܲܟܼܬܼܝܼܒܼܵܐ ܕܐܸܒܲܕܼ ܚܲܣܝܵܐ","severity":"info","text":"This line marks a shift from general moral description to a specific reference to the 'departure of the righteous one,' possibly a historical or hagiographical event, introducing a narrative element within the homily.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܹܐܡܲܪ ܐܸܡܹ̇ܪܹܬܼ ܐܵܦ ܐ̄ܢܵܐ ܘܠܵܐ ܗ̄ܘ̣ܵܐ ܡܸܣܥܲܪ ܣܸܥܵܪܬܼ","severity":"caution","text":"The phrase 'I said a saying, I also, and it was not to be accomplished' is ambiguous: it may indicate a failed attempt at speech or action, or a rhetorical self-deprecation. The Syriac allows both a literal and a figurative reading.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'righteous one' whose departure is mentioned is not specified; it could refer to a biblical figure, a saint, or a contemporary ascetic.","The phrase 'I said a saying, I also' is ambiguous: it may be a self-referential comment by the author or a generic statement about human failure."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":":ܩܵܠܵܐ ܫܸܡܥܹ̇ܬܼ ܕܗܵܝ̇ ܒܲܪܬܼ ܩܵܠܵܐ ܕܨܸܝܕܼ ܐܲܓܼܝܼܪܹ̈ܐ\nܘܗ̤ܝ ܚܲܦܸܛܬܲܢܝ ܕܐܵܘܓܲܪ ܠܸܫܵܢܝ ܒܦܘܼܠܚܵܢ ܡܸܠܹ̈ܐ ܀ :ܪܸܡܙܵܐ ܕܲܦܩ݂ܲܕܼ ܠܡܸܬܲܠ ܐܲܓܼܪܵܐ ܕܹܝܢܵܪ ܕܹܝܢܵܪ\nܗܘ̤ ܐܸܡ݂ܲܪ ܠܝܼ ܕܩܘܼܡ ܐܸܬܼܟܲܫܲܪ ܦܵܥܠܵܐ ܫܲܦܠܵܐ ܀ :ܪ̈ܲܚܡܹܐ ܕܐܲܓܼܪܘܼܗ̇ ܠܫܝܼܛܘܼܬܼ ܓܸܢܣܲܢ ܠܦܘܼܠܚܵܢ ܩܘܼܫܬܵܐ\nܢܲܫܘܘܿܢ ܐܵܦ ܠܝܼ ܠܦܘܼܪܥܵܢ ܐܲܓܼܪܵܐ ܕܕܹܝܢܵܪ ܚܲܝܹ̈ܐ ܀","english":"The voice of the daughter of the voice of the sound of the hired workers, and her desire to sharpen her tongue in the service of words. The sign that commanded to give the reward of the judge of the judge, he said to me, \"Rise, the worker of the lowly is bound.\" The love of her wages for the service of the sides to the service of truth, they also added me to the reward of the judge of the living.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The Syriac text is highly corrupt, with garbled words and unclear syntax, making the English draft tentative. The passage likely continues the description of deceitful behavior from the previous section.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܪܬܼ ܩܵܠܵܐ","severity":"info","text":"The phrase 'daughter of the voice' (ܒܲܪܬܼ ܩܵܠܵܐ) is unusual; it may be a corruption or a rare metaphor for an echo or derivative sound, possibly related to the 'hired workers' (ܐܲܓܼܝܼܪܹ̈ܐ).","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܹܝܢܵܪ","severity":"caution","text":"The repeated term ܕܹܝܢܵܪ ('judge') appears in a doubled phrase 'judge of the judge' and 'judge of the living,' but the text is too corrupt to determine if this refers to a divine judge, a legal figure, or is a scribal error.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is the final part of the work, and its fragmented state suggests the manuscript may be damaged at the conclusion, with no clear narrative resolution.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several likely scribal errors (e.g., ܩܵܠܵܐ ܫܸܡܥܹ̇ܬܼ, ܚܲܦܸܛܬܲܢܝ, ܐܸܬܼܟܲܫܲܪ) that obscure the meaning. The English draft is a best guess and should be treated as provisional.","cites":[{"key":"ed:dsc-51","label":"source edition: On Reproof","url":"https://syriaccorpus.org/51"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'hired workers' and the 'judge' is unclear; the text may be allegorical or refer to specific figures now lost.","The phrase 'worker of the lowly is bound' is syntactically ambiguous and may be a metaphor for humility or constraint."],"confidence":"low","notes":[]}]}